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WHY 


—ARE SO— 

Few Men in the Churches? 


AND REMEDIES. 


—BY— 



CHARLES N. QUEEN. 

.. - |„| 


“ Oh, sweeter than the marriage feast, 
’Tis sweeter far to me, 

To walk together to the kirk 
With a goodly company. 


“To walk together to the kirk, 

And all together pray, 

While each to his great Father bends, 
Old men, and babes, and loving friends, 
And youths and maidens gay.” 


-A 

* 



9 1 

9 if i 



BUBLISHED BY 


THE FIRST CONGREGATIONAL CHURCH, 
Cor. Fifth and National Avenue, 

Fort Scott, Kansas. 










Entered according to Act of Congress, 
in the year 1893, by 

CHARGES N. QUEEN, 

In the office of the Librarian, at 
Washington, D. C. 

JgSTALL RIGHTS RESERVED.-=@01 


PRE88 0F- 


MONITOR BOOK & PRINTINC CO. 
Fort Scott, Kansas. 

i893- 


O 

o 


* 

*> >> 












/ 


THIS VOLUME 


IS AFFECTIONATELY DEDICATED TO THE MEMBERS 


OF THE 


FIRST CONGREGATIONAL CHURCH, 
FORT SCOTT, KANSAS, 


BY 


THE PASTOR. 


PREFACE NOTE. 


The author is at once conscious of impending 
criticism in giving this book to the public; but, 
“Finally, brethren, whatsoever things are true, 
whatsoever things are honourable, whatsoever 
things are just, whatsoever things are pure, what¬ 
soever things are lovely, whatsoever things are of 
good report; if there be any virtue, and if there 
be any praise, think on these things.” 

Charles N. Queen. 



INTRODUCTION. 


How to increase the attendance upon the Sunday 
evening service, confronted us. In counsel it was decided 
that the evening service should be distinct from the morning 
and as important. Various suggestions were made. The 
Ten Minute Chapter plan, in which various topics of import¬ 
ance and common interest should be discussed in carefully 
prepared papers presented immediately after the opening 
song, without prayer or invocation, was concluded upon. 
The following is the program which has generally been 
adhered to, and with favorable results: 

1— Voluntary. 

2— Hymn. 

3— Ten Minute Chapter. 

4— Hymn. 

5— Scripture Lesson. 

6— Anthem. 

7— Prayer. 

8— Hymn (congregation standing). 

9— Offertory. 

10— Sermon (fifteen minutes). 

11— Hymn. 

12— Benediction. 

13— Ten Minute after-meeting. 

The author, having been asked to prepare an address for 
the Southern Association of Congregational Churches and 
Ministers in this state, on “ Why are Men so in the Minority 



in the churches,” sent letters of inquiry to many men of all 
professions, Christian and un-Christian, seeking reasons 
that had come under their observation. From the replies 
was furnished much of the data of that address and of these 
chapters. 

In the beginning the author did not expect to give more 
than four or five papers on this subject. But the subject 
matter grew, and the interest in the congregation grew, and 
the chapters were continued. 

They are not exhaustive. They may not always be 
suggestive. They are convincing and carry with them the 
author’s convictions. It is believed they will prove emi¬ 
nently helpful. They are not written in a pretentious style. 
The reader will never fail to understand the author. They 
are fresh and interesting. They are unique in their concep¬ 
tions. They are evangelic in spirit. They have a worthy 
object. They are in the interest of churchmen, pastors, 
home, a better citizenship, reform, — men. They will 
arouse interest by whomsoever read. They are purely 
practical and upon a practical theme. They are solving. 
They will meet a felt want. The strength of the book is in 
its facts and suggestions considered in a matter of fact and 
suggestive way. It offers criticism in the spirit of love. It 
is good. I am sure it will commend itself most heartily to 
the public. It has a mission. 


O. A. Cheney. 


CONTENTS. 


CHAPTER I.—The Case Opened. 

Distance lends enchantment.—A mountain top view.— 
They do not discover gold mines.—Facts are stubborn 
things.— Facts control facts.— An inside view of the 
church.—The church’s open door.—Not free from Satanic 
and damnific intrusions.—Some things a blind man can 
see.—One : more women than men in the church.—This 
lop-sided condition somewhat alarming.—How to adjust 
it.—A bird’s eye view argues: “Distance lends enchant¬ 
ment,” with the men.—How in the next generation?— 
This question must be answered.—“The church is divinely 
equipped to overcome obstacles.”—Behold the magnet, 
it is the cross.. i 

CHAPTER II.—Weighed in the Balances. 

Too many things taken for granted.—We are very 
credulous.— The student of his problem has every¬ 
thing to gain. — The first step in the solution of a 
problem.—The citation of facts.—Difference between 
the western and eastern states.— How churches estimate. 
— Educated ministry. —In Germany, France and Eng¬ 
land.— The Catholic church. — Dr. Harrington quoted. 
— Where women predominate.—Where man far excels 
women. — In Christian work the chivalry of the sterner 
sex has been outdone. — Rev. D. K. Nesbit quoted from 
the Home Missionary.—Woman’s sphere.—Man’s 
inquiry. — Represents a lost cause. — Repent, return and 
help the women.. . 6 

CHAPTER III.— The Money Power. 

A bit of poetry. — “The principal reason why men do 
not attend church.” — Money is man’s God.—As a 
corruptive agency. —No sin per se. — i. Tends to divorce 
from spiritual, etc. — “Where your treasure is,” etc. — 2. 
Whets the appeiite for more. — Chief end of man is to 





viii CONTENTS. 

make money. (?) — 3. Throws open the flood gates of 
temptation. — The love of money. — 4. Attempts to make 
money for the sake of doing good with it.—Beecher 
quoted.—5. False notions held by the well to do.— 
Money is not virtue. — Money getting no evidence of 
intellectuality.—Effect of prosperity. — “Is a man a 
whit the better ?”—Assumed difference.— 6. Begets fears 
and disturbances.—The philosophic Dutchman.— Fruits 
of money.—7. The wealthy men of cities and farms are 
chiefly religious.—It is questioned.—Money a dangerous 
master. — Keeps out of the church.— “Day up for your¬ 
selves treasures in heaven.”. 12 

CHAPTER IV.— Business Competition. 

A world of grab, grip and gratify.—He who trusts in 
God and does the right is a hero. —“Pick the old cove’s 
pocket. ” — Correspondents quoted and discussed. — 
Absorbed in business no time for church. — Compete 
honestly ? — Expect to be Christians some day.—Money 
the magnet now.—A banker’s testimony.—An unprin¬ 
cipled business? — Not necessarily.—Business competi¬ 
tion a corruptor of the minds of men. — Honesty is 
pressed to the wall. — Is “Nationalism” a remedy? — 
Too narrow. — “As ye would that men should do unto 

you,” etc.. 20 

CHAPTER V.—Negotiorum Contentio. 

No man ought to be condemned unheard.— Business 
competition compels close attention.—Church neglected. 
— A senator quoted.— A mistaken idea that one cannot be 
a Christian and a successful business man.—Unjust gain. 
—Conscience outraged for money.—Root of all evil.—Ten¬ 
nessee editor.—‘ ‘ If ” he was naturally spiritually minded. 
—“If.”—“ A)*e, there’s the rub.” — Business competition 
answerable for most of the absence of men.— Hypocrites! 
Questionable methods. — Commercial world wrong.— 
Women not so engaged.—Where they are, the effect much 
the same.— Multnm in parvo. — “The Eord’s copper is 

better than the devil’s gold. ”. 25 

CHAPTER VI.—Womanhood. 

Otway and Barrett quoted.—Have a tormenting problem. 
— My “Select friend.” —Correspondents quoted.—Men 





CONTENTS. 


IX 


more wicked.—Nature and temperament of women.— 
More refined and spiritual.—Naturally better. — ? — All 
children of God.—She “believed all things.”—Talmage. 
— Naturally more conscientious.—Does not do woman 
justice. — Nature furnishes the same father and mother 
for both. — Girls are not naturally better than the boys. — 
Woman’s emotional nature more easily aroused.— 
Woman in antiquity and now. — Dr. Hurlbut quoted.— 
Equal rights denied women. —More women converted in 


revivals because more there to be converted. — Woman 
the peer of man. 31 

CHAPTER VII.— Woman Criticised. 


This chapter the milk of human kindness.— Some 
criticisms: 1. Fashion slavery.— Its demands.— Dorcas. 

— 2. Society. — What it is.—Dr. Holmes. — The creed 
of society. — Bacon’s essays.—Don Juan.—Eaws very 
exacting. — Oligarchy. —Society people are not the most 
faithful missionaries of the Cross.—3. Her forgiveness 
without repentance.—The littleness of man.—4. Do not 
insist in having Christian men for husbands. — The 
mother’s fault.—The faithful Catholic and faithful 
Protestant woman contrasted. — 5. Do not teach children 
to respect the Sabbath and Christ.— 6. Failure to insist 
upon a single spiritual standard.— Double standards 


cited.— 7. Inconsistency toward erring woman.—There 
are noble exceptions.— Faith, hope, charity. 37 

CHAPTER VIII.—Woman Defended. 


More monotony in her life.— Her routine duty carica¬ 
tured.— Woman not purer by nature.— Purer by bring¬ 
ing up.— The physic difference.—Alcott’s and Butler’s 
words contrasted.— Small souls—Chas. Wesley’s beau¬ 
tiful tribute.— President Timothy Dwight in his Travels 
in New England and New York.—Indian and woman.— 
World changing.—The light of the Nineteenth century 
hath shed a more beautiful ray.—Her achievements 
recognized. —Rev. Geo. Michael quoted. 43 

CHAPTER IX.— Intemperance- 

The inordinate cup.—Men quite generally indulge.— 
Fifty years ago.— Facts and figures. — In favor of 




X 


CONTENTS. 


National prohibition. — Brewers, saloon keepers and 
drunkards are husbands, fathers and brothers.—What a 
crime is the saloon and its keeper!—Not surprised at 
the position taken by many against them.—Antipathy 
of the church.—Saloon will not abate her efforts until 
compelled to.—By all that’s pure and holy, I am against 
the saloon.—The church their friend but they must 
quit the business.—It is in earnest.— Wants to drive the 
saloon out; reform the drunkard ; fellowship sober men. 
— How bring it about.— Fall into line.—J. H. Samm’s 
poem, “The Saloon Must Go,” qvoted. 48 

CHAPTER X.—The Ministry. 

The office sacred and holy.—The minister not infallible. 
— Mistaken calls.— Paul’s opinion.— Some criticisms: 
1. Charged with not being called of God.— The minister 
expected to demonstrate his claim.— 2. His life not in 
accord with his profession.— Must be as well as say.— 
Moral cowards.—Slaves to the people.—The need of 
game preachers.— Moral essays criticised. 55 

CHAPTER XI.—The Ministry, Concluded. 

4. Give too much attention to the rich and influential — 
Gospel meat for the masses.—Slaves to salary, policy and 
fashion.— 5. Believe and accept frivolous excuses.— 
Many excuses cited.— Excuses devil born.— Quit accept¬ 
ing them. — They are attempts at self-justification.—6. 
Theology too speculative and not sufficiently practical.— 
Preaching too far above the people. —Tapioca flake and 
spiced soap-bubbles. — Preacher must be practical.— 7. 
The love side of the Gospel preached too much. — 
8 . Too much cold preaching. — The fire shall ever be 
burning. 59 

CHAPTER XII.— Some of the Professions. 

Profession defined. — Some more empiric than others. — 
The drift of professional men.—More in the church than 
ever.— “The chief glory of any people arises from its 
authors.” — Books cheap and good.—Journalism: its 
hardships and temptations ; its demoralizing agencies.— 
Law : Can lawyers be Christians ? — Deal with worst side 
of life; is easily drawn into* crime.— Politics and poli- 






CONTENTS. 


xi 


ticians corruptive.— Office craving a bad sign.—Boodle 
expense and purchase money.—The medical profession 
responsible and worthy.— The physician’s knowledge of 
home life.— Why he doubts.—The military and railway 
service.— When men forsake the church the fault is with 
them. 64 

CHAPTER XIII.— Young Men. 

The number of young men in this country.— The number 
in the church.— The S. S. Times in favor of young men* 
— The names of many who became illustrious when 
young men.—Their indomitable energy.— Dr. Gladden’s 
book quoted. — Excuses met.—The good derived from 
church going.—You want to make the best of life.— Be 
a man.—The worth of the church.—Join it. — Burns 
quoted. .. 70 

CHAPTER XIV.—The Boys. 

I’m on the boys’ side—Often abused—Hard to manage— 
Full of antics and jokes—Indexes of superior life—The 
kind of boys we have to deal with—Poorly understood at 
home—Do not have a fair chance in the world—Driven 
out of the house, from the lawn, into the streets, out of 
of town—No innocent outlet for animal spirits—Likes 
to be looked up to—Practical treatment needed—More 
patience required—More study of the boy to know him 
better... 75 

CHAPTER XV.— The Church. 

The church’s opportunity—Perfecting her methods and 
increasing in wisdom—Too much inactivity and indiffer¬ 
ence—Must not shirk responsibilities—Too much policy 
-—More grace needed—Too impracticable and unbusiness¬ 
like in church business—Not enough unity—Toadyingto 
the wealthy—Lack of spirituality—But still growing 
better in effectiveness—The masses coming to the 
church. 81 

CHAPTER XVI.— Secret Societies. 

Statements introduced—The lodge a good enough church 
—The day of orders—The reason men do not attend prayer 
meetings—Protection, help and sympathy accorded mem¬ 
bers—A multitude of lodge members—Which ? Condemn 






CONTENTS. 


xii 


the orders, or criticise the churches—The order here to 
stay—So is the church—May become the supporters of 
both. 87 

CHAPTER XVII.— Laboring Men and The Church. 

The age of reality.— Age of fact.— Capital and labor are 
parting friendship.— Labor criticised.— Labor against 
labor.— Who must settle the question.— Labor men and 
the church.— Spirit of antagonism. — Capital in the 
church.—The laborer accepts his case as of paramount 
interest.— Some complaints stated.— The church is no 
man’s enemy. —The ministry understand the question.— 
Golden rule argument.— False notions of labor.— Imag¬ 
inary differences.— Basis of argument.—Organization, 
combination, co-operation and centralization.— An indus¬ 
trial democracy.— Gaining confidence with the church 


and the clergy.— The laboring class defined.— Despise 
them not.— “The morning light is breaking.’’. 93 


CHAPTER XVIII.— The Church and Labor Men. 

The storm-clouds continue.—The physicians consulted. 
—The church mentioned. — The work of the ministry.— 
Misunderstanding between the church and labor men.— 
The church a friend to all classes. — The true spirit of 
brotherhood taught by it.— It must be honest with all 
men.— Every man has his creed.— The church an inac¬ 
tive non-combatant.—It is a peace-maker.—Expensive 
churches criticised.— Reaching for the masses.—Building 
union halls.— More money invested in churches than 
saloons, but the devil never locks his doors.— The church 
as an intsitution for the privileged classes losing ground. 
—Holds up the golden rule. —Labor cause severed from 
golden rule and decalogue, is divorced from the church. 
— Now we see through a glass darkly. 99 

CHAPTER XIX.— Desecrating the Sabbath. 

The Son of Man Lord of the Sabbath.— Six days in 
which men ought to work.— The Puritanical Sabbath.— 
Rest day law not abrogated.— Has many adversaries.— 
French government.— Our own government recognizes 
that day.— Court decisions.— The flexibility of its ob¬ 
servance.— The sacredness of the day defiled.— Why are 





CONTENTS. 


xiii 

they crying “Away with the Sabbath ?” — Sunday excur¬ 
sions, picnics, etc.—Their influence.— Sunday labor pro¬ 
hibited.— Horse racing, cock fighting, play at cards, etc., 
forbidden. — Also,sale of goods.—The Sabbath is the 
Lord’s day—Rest day.— Home day.— Those who make 
the best effort jto keep it.— Reward: “An everlasting 
name that shall not be cut off.”. 105 

CHAPTER XX. — Inconsistency. 

Disgraceful recital of the immoralities of Blaine and 
Cleveland in 1884.— Blaine’s death brought forth enco¬ 
miums from the same editors.—Are the papers criticised? 
— Yet churchmen are.— I do not believe in attempting 
to shift the responsibility.'—Men are not Christians 
because they won’t be.—A perfect life is demanded by 
the world. — Who shall declare the inconsistencies of 
God’s elect?—Office of the holy spirit. — Disciple is a 
learner.— Easy to criticise.— We are only Christian so 
far as we know Christ. — Many weak Christians. — The 
devil and his imps are mean. — Grievous wolves. —More 
outside than in. — Under Satan’s microscope. — “He 
who laughs last, laughs best of all.” — Forsake your 
distempered notions. — Our perfect example. — “Look 
and Live.”.... . 112 

CHAPTER XXI.—“Aprons of Fig Leaves.” 

An attempt to hide sin.—What an eye-opener trans¬ 
gression is ! — Listen ! A voice ! —Look! That eye ! — Pity 
the transgressor! — Excuses devil-born.—Geo. Cuvier.— 
What flimsy excuses index. —Their unreasonableness.— 
The summa sutnmarutn of the whole subject. — Ben 
Johnson on excuses.— Excuses are pillows in broken 
windows.— Acquired habits of sin are more numerous in 
men than women. — Self-justification.—I believe in 
human depravity. — “Apology is only egotism wrong 
side out.” — Unmask; the world knows you. — Thou art 
inexcusable. — The doors of the church are open.— 
Come. . 118 

CHAPTER XXII. — Some Remedies. 

Difficult to select.— Quacks and cranks.— Many remedies 
not far reaching. — Caution commended. — 1. Anything 





XIV 


CONTENTS. 


that will make the church more efficient, etc.—Virtues 
and dangers of this remedy.— Its flexibility.— Danger in 
trusting the judgment of selection. — 2. Business princi¬ 
ples a necessity.—The church criticised. — Particeps 
criminis .—This is no excuse for men. —General Booth, 
of the Salvation Army, and his books.—Keep full and 
correct records.—3. Church union.— Debatable.— Inter¬ 
denominational unity.—Consistency of Catholicism.— 
Crime of Protestantism. — Liberty, fraternity, equality. 

— 4. Not enough thought to secondary meetings.—All 
guilty.—The mid-week meeting.— 5. Reading circles.— 

6. Clubs.— Church parlors a convenience —Reach men 

from all sides. —The church must become all things to 
all men to win men. 123 

CHAPTER XXIII.— Other Remedies. 

7. Monthly meetings for men only.— Dr. Gregg’s club.— 
Inadequate provisions made for men socially.— Men like 
to get together as men.—“Men’s Monday Evening Club,” 
defined and discussed.— Practical subjects discussed.— 
This remedy commended.— 8. Every member a soldier 
and not an invalid.— Soldiers with nothing to do degen¬ 
erate.—Church invalids.— Have not the whole armor on. 

— 9. Abundance of work for men of the most practical 
kind.—Visionary schemes kept in the back-ground.— 
Instruction needed—10. Deadtown epistle remedy.— 


Win self. — Be in earnest.— Sacrifice cheerfully.—Full 
and complete consecration.— Constantly alive. 129 


CHAPTER XXIV.—Additional Remedies. 

Resume of remedies.—11. Social work. — Dime socials, 
etc., criticised.—“How long, O Lord, how long?”—A 
better kind of social work defined. — Love knows no 
strangers.—Informal fellowship. — It may o’erstep 
the laws of society, it matters not.— The close of a Sab¬ 
bath service pictured.— The preacher at the door.— Hunt 
out strangers.— Must be done.—Men urge they have no 
welcome.—* ‘ Star to star vibrates light. ’ ’— Never be giddy. 
— 12. Compel men to lead as good lives as the women.— 
Double standard.— No manly vices.— Women tolerate 
vice in men.—Condemn it in man and woman alike.— 




CONTENTS. 


xv 


13. —The C. E. remedy.—Y. M. C. A.—The C. E. is the 
arterial strength, etc.—Magnifies faith and works... 134 

CHAPTER XXV.— Four More Remedies. 

14. Evangelistic services.— Not a specific.— Men as teach¬ 

ers of crime.— Official report from the census department. 
— Women are not chargeable with being the teacher and 
man the victim of crime.—Influence of men upon men. 
— Evangelistic efforts for men only.— Organize the men. 
— Women more influence with women.—15. More on 
our knees.— Strength of character.— Best of all creeds.— 
Christian life is man’s best legacy to the world.—16. 
Christian mothers.— Her office far-reaching.— Only half 
a remedy.—A generation of Christian fathers needed.— 
The fatherhood of the church improved.—17. Conversion 
of the boys in our Sunday-school.— “Feed my lambs.” 
— Boys are boys.— An old bachelor’s view.—A gracious 
privilege to feed a boy.—B. E. Jacob’s view.— Direct his 
thinking. 139 

CHAPTER XXVI. — Young Men’s Sunday Evening Ceub. 
18. The eighteenth remedy.— Bell rings for men as well 
as for women.—The soup-bone boarding house.— Put 
prayer and thought into the services.— An attractive 
preacher good ; an attractive church better.—Thechurch- 
at-work.— Some places where this club is employed.— 
And what they have to say.— A constitution for the 
organization of such a club given in full.—This plan of 
work unique.—Ten minute after-meetings.—It sets young 


men at work.— Men in organized effort.—Commendable 
plan of work. 144 

CHAPTER XXVII.— Dietetic & Consecrative Remedies. 


19. The dietetic: — “Taste and see that the Lord is 
good.”—The urgent invitation of the saloonist.— 
Results.—Our cause and its fruits.— Hard to get men to 
make a trial of the goodness of God.—Taste and see.— 
Faith is the soul’s taste.—The tomato once thought 
poisonous. — Men criticise God. — God is not cruel, etc. 
— Universal testimony of sin : “At last it biteth like a 
serpent,” etc.—The universal testimony of righteous¬ 
ness: “They shall walk, O Lord,” etc.--2o. Consecrative 






XVI 


CONTENTS. 


remedy.— Its need. — Christian living and business — 
Merchant is bound to sell for God. —Every man should 
serve God in his calling.—God nothing to do with secu¬ 
lar affairs ?—Sham consecration deceptive and disgust¬ 
ing.— Christianity is a life, not a trade. —True consecra¬ 


tion.—The beauty of a Christ-like character. 150 

CHAPTER XXVIII.— Hortative Remedies. 

21. The minister should mould the people. — Is God’s 
divinely commissioned potter. — Is not relieved 


of his humanity. — Seven-fold. — a Preach Christ 
positively, etc. —^ God’s greatest gift and man’s 
greatest need.— b Preach the whole gospel. — Necessary 
to the full equipment of every Christian soldier. — c 
Plain direct preaching, etc .—d Short practical sermons 
that appeal to the reason. — Long and short sermons.— 
The kind needed .—e Take a personal interest in them 
and feed them when they attend .—f Preach a manly 
Gospel adjusted to the thought of the Nineteenth cen¬ 
tury— of the NOW.—Charged with being ancient.— 
Living Gospel to a dying world. —g Set the pulpit on 
fire and keep it on fire. 156 

CHAPTER XXIX. — REGENERATIVE REMEDY. 

22. Solid rock remedy.—Remedy of remedies.—It is 
curative.--Human nature is sick.— Can men be sick and 
not know it?—Many remedies suggested but not 
effective.— “My soul is sick.”—A three-fold remedy 
offered. — Repentance is the soul’s turning to God.— 
“Old things are passing away.” —“ Walking in the 
light.” — Grievous wolves creep in unawares but men do 
not.—Too much pride to confess.—Light fellowships 
light and darkness fellowships darkness.—Regeneration 
is the gateway unto the kingdom of heaven. — Christ 
banished. — Christ received. — Remedy applied. — How, 
where, when.—Unregenerate church member always 
uneasy. — Makes a splendid critic and a poor prayer.— 
‘‘ Marvel not that ye must be born again. ”. 162 





Why Are so Few Men in the Churches? 


AND REMEDIES 


chapter I. 

THE CASE OPENED. 

Distance lends enchantment. The antiquity of this 
statement makes it authority. It would be well, therefore, 
to offer no contradiction to it. One might get into trouble if he 
did; and my advice would be, to keep in sight of our beloved 
Irving’s observation: “Those are most liable to get into 
scrapes who have the least talent at getting out.” Now, with 
this bit of admonition, I repeat my first statement, of which 
I am not the author, Distance lends enchantment. 

A view from Pike’s Peak touches the surrounding moun¬ 
tains, and canyons, and forests, and valleys, and rivers, with 
a beauty indescribable. It is beatific! It is the cor¬ 
onation of Creation! No one can enjoy such beholdings 
without being made better—making his after-reflections recre¬ 
ations of the most agreeable kind. It causes one to think, 
saying to himself: If the foot-stool of God is decorated 
with such drapery of golden hue, and verdant undulations, 
and silver-crowned points, and crystal rivers, bathing them¬ 
selves in the glassy sea of exhilerating atmosphere, kissed 
into added beauty by the King of Day and Maid of the Night, 



2 


TEN MINUTE CHAPTERS. 


what must be the beatifying result of a glimpse from the hill 
of Zion, beholding the thrones, and the mansions, and the 
crowns, and the streets of gold, and the seas of glass, and 
the gates of pearl, and the diadems of glory, and “the King 
in His beauty ?” 

But mountain-top views do not discover gold mines. 
They do not tell of the wildness of the forests, nor the 
depth of the canyons, nor the treacherousness of the passes* 
They do not reveal the ambition of the miner, nor the craft 
of the tradesman. But descend from the height, trace the 
water courses, look up at the inaccessible cliffs, hunt the 
forests, examine the soil, visit the mining camps; it may be 
you will get a glimpse of a great many facts hitherto unsus¬ 
pected. 

Facts, you know, are stubborn things. They are stubborn 
because they are realities. They always stand for something. 
No, no; the fact is the thing itself. Fact is a blood-hound. 
Where it takes hold, it seldom lets go. If you try to escape 
it, it hunts you down. If you attempt to minify it, you mag¬ 
nify it. If you start around the square from it, it meets you 
at the next corner. There are little facts and big facts and 
medium facts. The largest fact predominates. Or, rather 
let me put it this way: The fact that has the most fact in it 
is apt to predominate. So facts control facts. A great fact 
may control a little fact, or a number of smaller facts. A 
great many little facts may control a great fact. However, 
the greatness or littleness of a fact is not to be concluded 
upon b} T its dimensions, its length or breadth, its height or 
depth, its weight or measurement, but rather according to the 
force it contains and is able to exert on, or over, other facts. 

Viewing the holy Christian church from an eminence, one 
may see many beauties and excellencies; but, when you de¬ 
scend among the people, it is then, and only then, you are 
best able to understand what it really does contain. Down 


THE CASE OPENED. 


3 


in the church, among the people, you are able to read its 
history in detail. You discover its wealth and resources. 
You see its “gold, silver and precious stones; its wood, hay 
and stubble;” whether it has forsaken its ‘first love,” and 
embraced the faith of the Nicolaitans; or whether it has pat¬ 
terned after Sardis and “hast a name that thou livest, and 
art dead;” or whether like the faithful Philadelphians, of 
whom the complimentary record was made: “Behold, I have 
set before thee an open door, and no man can shut it; for 
thou hast a little strength, and hast kept my word, and hast not 
denied my name.” There you discover its work and its work¬ 
ers. You study its proportions; you examine into its causes 
and effects; you acquaint yourself with its strength and 
weakness; you come to know its sources of growth, as well 
as its symptoms of decay. 

To the faithful observer and student of what he sees, a 
good many things of real concern and moment present them¬ 
selves. As Luther and Zwingli and Calvin looked into the 
church, they beheld some surprising things, which resulted 
in their efforts to right them, and hence the Reformation. 
But the church, in its reformed condition, was not free from 
Satanic and damnific intrusions; hence, many things are 
discoverable in the churches, at the present, which are far 
from the sanction of the thoughtful and the prudent. It is 
not the purpose here to picture those things and hold up the 
church to ridicule; nor even name them by name, except so 
far as it becomes absolutely necessary to call attention to 
them in the discussion which shall follow. 

Now, there are some things in the churches which are 
visible to a blind man. One is, that, notably, there are more 
women than men. A number of you are on the river boating. 
On whichever side the vessel the larger number are, that way 
the boat tips. The balance always inclines to the heavier 
weight. The church is lopsided. Would it not be amusing 


4 


TEN MINUTE CHAPTERS. 


to many a city pastor, if the old custom of the women 
on one side of the church and the men on the other side, 
was still practiced ? Poor men! They would certainly look 
lonesome! But it might be a good thing to do yet. Perhaps 
it would stimulate the men and cause them to diligence. I 
am not going to advocate that among my people, for it might 
prove as embarrassing to the pastor as to the men in the con¬ 
gregation. Realizing that 1 already have on hand quite a 
fund of embarrassments, I shall not attempt any suicidal or 
fratricidal or patricidal measures, but, according to the 
present custom, allow the men of my congregation to snooze 
in whatever pew they please. 

But, this lopsided condition of the church has become 
alarming. Or, rather, they say it is alarming. It may be. At 
least, a man who thinks so, asked me once to give an address 
upon it before an association of ministers and churches. To my 
own delight,and I have no doubt to their infinite pleasured did. 
It caused some discussion, and opened the subject to my own 
mind. I was not alarmed. I am not alarmed now; but it is 
a fact that nature, under the law of generation, balances 
herself beautifully, and as soon as either sex predominates, 
things grow lopsided. 

I have seen worked side by side, in the plow and sled and 
cart, a horse and a cow. I always thought the team looked 
a little out of proportion, but I never knew of that cow run¬ 
ning away with that horse, nor of that horse running away 
with that cow. However, I have known of horses becoming 
frightened at cows and running away, but they always run 
away from the cow and not with the cow. Now, by this 
homespun pleasantry I mean to emphasize the thought of 
not being alarmed at seeming crudities and ill proportions. 
If you want a good team, trade your cow off for a 
horse; or if you want to go into the dairy business, trade your 
horse off for a cow. But don’t try to make a cow do the work 


THE CASE OPENED. 


o 


of a horse, nor a horse the work of a cow. Adjust matters as 
early as is convenient and quit working a lopsided team. 

Now, to properly adjust matters, it is not necessary that 
our churches be put into the hands of women alone; nor into 
the care of the men; nor that the men should have churches 
separate from the women. The adjustment, if ever effected, 
must be made upon some other basis. They must work side 
by side. I am willing the one should do as much work as 
the other. 

But, candidly, a bird’s eye view of the Christian church 
presents a strong argument in favor of the opening thought, 
“ Distance lends enchantment ”—with the men. Their num¬ 
bers are fewer than those of the women. Will the proportion 
grow less in the next generation ? Will a solution of this 
problem be offered whereby we shall be able to balance the 
male and female proportions of our churches ? It is a ques¬ 
tion pressing for an answer. It will be answered. It is being 
answered now. The Protestant churches are making inqui¬ 
ries into the facts and reasons, and are making an endeavor 
to solve the question. “The church is divinely equipped to 
overcome obstacles ” “God is in the midst of her; she shall 
not be moved; God shall help her, and that right early.” 
What shall be the measure of our faith ? There is a faith that 
removes mountains. It is the faith which belongs to the 
church of the living God. “Tiftup your heads, O, ye gates; 
and be ye lifted up, ye everlasting doors, and the King of 
Glory shall come in. Who is this King of Glory? The Lord 
strong and mighty, the Tord mighty in battle,” who said 
“And I, if I be lifted up from the earth will draw all men 
unto myself.” “Be not faithless, but believing.” Behold the 
magnet. It is the Cross. 


TEN MINUTE CHAPTERS. 


CHAPTER II. 

WEIGHED IN THE BALANCES. 

Many things are taken for granted. So much so that no 
time is spent in collecting evidence to prove or to disprove 
the allegations. Very true is this with the question that 
confronts us. Everybody believes there are more women 
than men in the churches. They have never inquired into 
the facts, whatever those facts may be, or may indicate. 
They are very much like the young robin, ready to gulp 
down whatever the mother bird offers, whether it is a bug, a 
worm, a crumb, or a mulligrub. 

We are a very credulous people. We readily accept a 
creed without inquiring into it. The lawyer, listening to 
the story of his client, takes his case into the courts, and, 
failing to investigate it, loses the case. The patient goes to 
his physician, states his case as he understands it, and the 
physician writes a prescription ; the patient grows worse, 
perhaps dies, all because the physician did not examine his 
patient. All questions that come up in life, are worthy of a 
careful consideration and solution. The man who investi¬ 
gates his case judiciously, is the man who gains his case 
triumphantly. He may be a “Circuit Rider,” a “ Hoosier 
School-master,” an inexperienced physician, an unskilled 
lawyer, or even a pessimist, or “ Calamity Howler” of the 
worst sort, but if he carefully studies the questions that 
present themselves for solution in his business or profession, 
it omens victory for him. The student of his problem has 
everything to gain and but little to lose. The school-boy who 
hopes to become a civil engineer, must demonstrate his own 


WEIGHED IN THE BALANCE. 


7 


theorems and solve his own problems. Extreme credulity 
ends toward sluggish habits, and sluggish habits are the 
rotting ice on the sea of despair. 

The first step to the solution of a problem is to read it; 
then read it again; then read between the lines ; then read 
through it; then read around it; then read it again and again 
and again, until it is thoroughly understood; then collect 
all the facts that are accessible and in any way related to it; 
then compare and study these facts and evidences, and see 
how they affect the subject, or problem inquired into. When 
all facts and testimony are collected and carefully studied, 
they will, with few or no exceptions, suggest a solution. 

On this question facts are abundant but uncollected and 
not easy of access. The census reports are of no value to us in 
studying it, for they have failed to collect any figures upon 
it. The various denominations have not considered it of 
sufficient importance to collect any data upon it. The fact 
that the women predominate in the churches has never 
received any denial, but what the proportion is between men 
and women has only been conjectured. 

There is one known exception to me,—the Congrega¬ 
tional Church. Its year-book of 1892 shows that in Kansas 
there are 4,292 male members, while there are 7,570 female 
members. That is, there are 3,276 more women than men in 
an aggregate of 11,864 communicants. Or for every male 
member there are 1.76 females in the Congregational 
churches of Kansas. 

It also shows that in the United States there are 525,097 
communicants. Of these 175.934 are males and 349,163 are 
females. That is, for every male communicant, there are 1.98 
females. 

Furthermore, it testifies that there is a larger per cent 
of men in the churches in the western states than the eastern 
states. There is one bare exception, and that is to be found 


8 


TEN MINUTE CHAPTERS. 


in the state of Nevad^, where the ratio is one to seven. But 
it might be stated that there are only fifty members in the 
state and six of these are men. In Missouri the proportion 
is i to 1.75 ; in Kansas, 1 to 1.76; in Iowa, 1 to 1.88; in Cali¬ 
fornia, 1 to 1.90; in Connecticut, 1 to 1.97; in Vermont, 1 to 2; 
in New York, 1 to 2.01 ; in Wisconsin and Michigan, 1 to 
2.12; in Maine, 1 to 2.18; in New Hampshire, 1 to 2.35, and in 
Massachusetts, 1 to 2.41; while the average in the United 
States is 1 to 1.98. Practically speaking, the Congregational 
statistics show two women in the church for every one man. 

How far these figures are to be relied upon in estimating 
the proportions in other denominations is indeterminable. 
Most of the Protestant churches accept it as a fair estimate. 
However, some of the representatives of the Christian church 
make the ratio in that body 4 to 7. In the Baptist church 
throughout the Northland, the 1 to 2 proportion is accepted, 
but in the Southland it is estimated at 1 to 1 %. Whether or 
not this difference between the North and the South obtains, 
cannot be settled by comparing figures, for there are no 
figures to compare. 

A fancy in the minds of some is that those churches 
which have held a high standard of ministerial education, 
such as the Uutheran, Reformed, Presbyterian, Episcopalian 
and Congregational, together with some other churches, will 
present a better showing of men pro rata than churches of 
the Methodist caste whose ministerial standard was never so 
high. 

It is generally believed that in Germany there are fewer 
men in the churches pro rata than in America. In France 
they tell us there are fewer men in the churches than in Ger¬ 
many. But in both these countries great improvement has 
resulted in the later years, as well as amoug the Scandin¬ 
avians. In Great Britiau the scale turns, and more men are 
fouud in the Protestant churches than in any other country. 


WEIGHED IN THE BALANCE. 


9 


While I make these statements with the spirit of authenticity, 
I have no figures at hand with which to demonstrate them. 

We should not pass by the Catholic Church, for it is one 
of the great moral factors in this country. It has not that 
excellent tone in moral sentiment, nor does it emphasize 
the great ethical questions of the day, as do the Protestant 
churches; but it has an important membership in America 
of over six million communicants, and it is conceded that 
the difference between the male and female communicants is 
quite inconsiderable. But it is true that the women are most 
devoted to the mass and are most frequently found at the 
confessional. 

Rev. D. E. I-Iarrington, D. D., has given to the world 
some excellent facts and suggestions in his little book, 
entitled, “ The Drift of the Young Men with relation to the 
Churches .” He emphasizes the fact that while the pop¬ 
ulation of the country has increased since 1800 only 9.46 fold, 
the communicants in the Protestant churches have increased 
27.58 fold, saying: “It is reasonable to presume that the 
young men have felt the force of this rapidly advancing 
Christianity and have yielded to it.” And the remarkable 
growth of the Young Men’s Christian Association for the last 
thirty years, supplemented as it has been for the last eleven 
years by the work of the Young People’s Society of Christian 
Endeavor, strengthens the presumption. These are hopeful 
indications, but they are only true to the facts, for the tide 
has evidently turned and better days are at hand. However 
they are days worthy of being improved. 

In most places where woman is admitted on an equality 
with man, she is found to exceed man in numbers. To 
illustrate: You find more women in the Protestant churches, 
at the county fairs, at the traveling menageries and ordinary 
shows, attending lectures and theatres, in the picture gal¬ 
leries and art halls, at the prayer-meetings and dime socials, 


10 


TEN MINUTE CHAPTERS . 


as well as in the lodges where woman is admitted equally 
with man; and if a miscellaneous dance or ball is given in 
the city, she is still first in number, if not in magnitude and 
importance. It may be the gentler sex will object to this 
wholesale disposal of the case, and this statement may not 
be strictly true of them, but very generally I am led to 
believe it is too true. Whatever the reasons may be, I wish 
it were different. 

However, there are places where man far exceeds woman 
in numbers. In the several hundred clubs and lodges in 
America, you find a larger per cent of men. At the 
base-ball game he still holds the supremacy. At most loafing 
quarters you find him —alone—all alone, so far as his sex is 
concerned—in all his glory. He is undisturbed, as yet, on 
his lofty perch at the dog-fight. There is but little conten¬ 
tion with him for the front seat at the can-can. He continues 
to hold the first place in the saloon parlors and grog shops. 
In the fistic arena his rights are untrammeled, and he will 
pay from five to fifteen dollars a night, three successive 
evenings, for the very gracious privilege of doing himself 
the inconsiderable honor, as well as giving to himself the 
indescribable and unspeakable joy, of sitting in the Olympic 
Club while a Dixon knocks a Skelly out, or a McAuliffe beats 
a Myers down, or a Corbett pommels a Sullivan to an uncon¬ 
scious condition. He is the frequenter of the gambling 
places, where unscrupulously he is to spend and be spent. 
And last, but not least, he seems to have a corner on the county 
jails, and city work-shops, and state prisons, where, while he 
suffers and works, he studiously inquires into “night-” 
errantry, and stores away traits of chivalry to be employed 
at some future time when it shall be his lot, as a freeman, 
to tread terra firma whenever he pleases and wherever he 
chooses. What shall I say more ? Woman, thou hast chosen 
the better part! 


WEIGHED IN THE BALANCE. 


11 


From all the testimony accessible the case seems to 
point with favor to woman. The chivalry of the sterner sex 
in Christian warfare has been very great, but he has been 
outdone by the gentle, trusting, loving efforts of woman. 
“Formerly we discussed—or our fathers did—the question, 
‘ What is woman’s sphere ? ”’ This I quote from Rev. D. K. 
Nesbit in “ The Home Missionary ” of February, 1891, who 
further says: “What shall be done with the men ? Woman 
has to some extent taken man’s place, and she makes such a 
good substitute that she is likely to hold her position. She 
is in and busy while the man is standing outside, with his 
hands in his pockets, looking for something to do. While 
our not very remote ancestors were discussing the question 
of woman’s sphere, woman made a sphere for herself—or 
she took the sphere she had, and has lengthened the 
diameter, until now there is a little crowding; and the poor 
man squeezes himself up between the surface of that sphere 
and the narrow wall that surrounds it, and asks—in a sub¬ 
dued voice: ‘ Will some one tell me what my sphere is ? ’” 
Truly, man, thou dost represent a lost cause. “Thou art 
weighed in the balances and art found wanting.” But I say 
unto you, as an Alliance editor said of some preachers whom 
I know, who did not vote with his mongrel party of mongrel 
ideas: “The preachers were against the reform movement 
Tuesday, but if they repent and return to the Lord they may 
be forgiven.” Repent, return and help the women, and 
great shall be thy reward. 


12 


TEN MINUTE CHAPTERS. 


CHAPTER HI. 

THE MONEY POWER. 

Some time ago I clipped the following bit of poetry. I 
do not know who the author is, but the paper said his name 
was “Selected.” It is a good text for the occasion, and I 
want you to enjoy it: 

Gold! gold! gold! gold! 

Bright and yellow, hard and cold, 

Molten, graven, hammered and rolled; 

Heavy to get, and light to hold; 

Hoarded, bartered, bought and sold, 

Stolen, borrowed, squandered, doled; 

Spurned by the young, but hugged by the old, 

To the very verge of the church-yard mold; 

Price of many a crime untold! 

Gold! gold! gold! gold! 

Good or bad a thousand fold! 

How widely its agencies vary— 

To save—to ruin—to curse—to bless— 

As even its minted coins express, 

Now stamped with the image of good Queen Bess, 

And now of a Bloody Mary. 

“The principal reason why men do not attend church 
more than they do, is because they are earthly; they are so 
absorbed in material things that the spiritual world seems 
foreign to them. They care more for silver than for salva¬ 
tion.” This is the apt statement made to me in a letter from 
Rev. Henry Stauffer. 

In this, and succeeding chapters, I will frequently quote 
from numerous correspondents who have written me freely 
upon the question of the scarcity of men in the churches and 
why, together with suggesting remedies. I shall employ 
their statements and suggestions for your benefit. And this 


THE MONEY POWER. 


13 


chapter brings us to the first reason offered why there are so 
few men in fellowship with us in the Christian churches. 
It is the money power. Many say, “Money is the chief 
reason.” “Money is man’s god.” And I am sure it is no 
foolish inquiry for us to make in asking, “ How far is money 
responsible for this difference? ” 

Many are the men in pursuit of gain. They entered the 
arena in good faith. They started in the chase with excel¬ 
lent motives, and have continued in their business career 
honorably and honestly. Some of them have gained large 
possessions, while others have met with less success, and 
some with defeat. I believe we have a host of men in busi¬ 
ness enterprises whose efforts are conducted on the most 
conscientious plans, and who frown on the unprincipled 
efforts employed by many. Money is no sin per se. Riches 
are not condemned. Targe possessions are not denounced. 
Then why put this statement, that the money power is such 
a barrier to men as to keep them from the churches? Are 
riches and virtue incompatible? 

I. Money getting tends to divorce man from the spiritual 
world and wed him to material things . 

The great Teacher declared the philosophy of the whole 
matter when he heralded to all generations, “Where your 
treasure is, there will your heart be also.” Here is another 
way of putting it: “An insatiable desire to get money has 
an effect equal to money getting itself.” How common it is 
for poor men to love riches more than the rich man that 
never needed. Yet these poor souls deceive themselves and 
cry out against the well-to-do as if they were the only lovers 
of the world, when they love it more themselves though they 
can not get it. “ He that is greedy of gain troubleth his own 
house.” Now it is a natural law, emphasized by Mr. Drum¬ 
mond, that that which tends towards the natural world rebels 


14 


TEN MINUTE CHAPTERS. 


against the spiritual, and that which belongs to the material 
realm can in no wise enter the spiritual, unless the spiritual 
extends its hand of mercy and draws it or lifts it up. And it 
is the testimony of multitudes, that money getting is apt to 
cause this rebellion against spiritual life, and in so far as it 
does, it draws that class of men from the church. 

II. Money getting whets the appetite for more money. 

It creates an insatiable desire for more. It is the incuba¬ 
tor of covetousness. Covetousness seldom makes people rich, 
but riches sharpen the greed for gain. Solomon’s words con¬ 
tain the gist of the entire statement: “ He who loves money 
shall not be satisfied with it.” “ Men have, and they covet; 
riches flow in upon them, and yet riches are the only things 
they are still looking after.” While their desires are an¬ 
swered, their desires are enlarged. They come to believe 
that the chief end of their lives is to satisfy those desires. 
To that end they live; and if they should attempt to be reli¬ 
gious and go to church, they would go carrying a load of 
leather, or cloth, or crockery, or clocks, or mortgages, or 
bank-stocks on their backs with them into the sanctuary; 
and realizing that they have too great a burden of this kind 
to bear, they prefer many times to remain away with their 
load. 

III. Money getting throws open the flood-gates of tempta¬ 
tion. 

Paul puts it as he had observed it in his day: “They 
that will be rich fall into a temptation and a snare, and into 
many foolish and hurtful lusts, which drown men in 
destruction and perdition.” “They set their hearts upon 
the wealth of this world, and are resolved, right or wrong, 
they will have it,” is the observation of Matthew Henry. 
Brother, the devil has lived in the world a good while, and 


THE MONEY POWER. 


15 


all this time he has been an ardent student of human nature, 
and when he sees which way the lusts of men carry them, he 
quickly baits his hook accordingly. He knew how fond 
Achan would be of a wedge of gold, and, therefore, laid 
that before him. He understood the power of the love of 
money, and so it was with money that he baited his hook, 
and caused “the melancholy apostacy of Demas, the awful 
perfidy of Judas, the fatal lie of Ananias and Saphira.” It 
was a broad assertion for Paul to make, but his statement 
contained an awful truth, when he said: “The love of money 
is the root of all evil.” As men drift through the flood-gates 
of temptation afforded by money, they are apt to drift into the 
world, and away from righteousness. 

IV. The money power causes men to attempt to make 
money for the sake of doing good with it. 

It is enough right here for me to quote from Henry Ward 
Beecher: “The devil spins silk as well as hemp or flax; and 
when he wants to catch a trout that will not bite where it can 
see the line, he spins a line so small that it can not be seen, 
and puts the bait upon it and the fish is caught. And if ever 
there is an invisible line with bait at the end of it, and with 
the devil at the end of the rod, it is when a man is going to 
make money for the sake of using it to do good with. If 
there is ever a time when Satan laughs and says ‘I have 
caught a gudgeon,’ it is then.” 

V. Many false notions held by the well-to-do are directly 
traceable to the money power. 

Simply because a man has large possessions, is no reason 
why he should live in the affections of posterity. Dives is 
remembered, but not loved. And he would not be remem¬ 
bered even, if Lazarus had not laid at his gate. 

“Money getting is no evidence of intellectuality. Many 


16 


TEN MINUTE CHAPTERS. 


of the lower animals know liow to hoard. The ant, the bee, the 
squirrel, the beaver, all a-e experts in the accumulation of 
wealth. Who are the rich that lived in the days of Plato, 
Xenophon, Socrates, Cicero, Raphael and Phidias ? Their 
names have long perished from the memory of the world; 
but the intellectual giants of those times, the poets, orators, 
statesmen and artists of antiquity, and, above all, the poor 
Nazarene, who ‘had not where to lay his head,’ and his fish¬ 
ermen followers—these are remembered, and their names 
will remain an inspiration to mankind as long as the world 
stands. ” 

Perhaps you can call by name some one whom fortune 
has favored, living in an imposing home, having servants 
about, driving the handsomest steed in the finest carriage, 
enjoying many of the luxuries of life. They used to call on 
you and were quite friendly and sociable; but now they 
never call around; they never invite you to tea, and it may 
be do not notice “the likes of ye” when in society. Money 
has effected that difference. This same family may be mem¬ 
bers of the same church with you, but somehow they either 
don’t feel very much at home with you, or you don’t with 
them. What has caused this difference? And is it not a fact 
that the difference is an assumed difference? 

“ Is a man a whit the better 
For his riches and his gains? 

For his riches and his palace, 

If his inmost heart is callous?” 

“ Or is a man a whit the worse 
For a lowly dress of rags? 

Tho’ he owns no lordly rental, 

If his heart is kind and gentle?” 

I have known this assumed difference to cause men 
who had worshiped in a suburban church with an humble 
people, to sever their connection therewith, and join the 
uptown church, where their surroundings would be in har- 


THE MONEY POWER. 


17 


mony with their financial standing in the community. Does 
it mean that those men have grown better as they have 
prospered ? It says that on its face. But as the old woman 
said: “There are two sides to a board.” Turn it over and 
see what it says on the other side, and it may be you will read 
a story of spiritual degeneration. 

VI. Money getting begets fears and disturbances. 

There is no condition so splendid or glorious, nor any 
prosperity so flourishing, but has its troubles or sharp thorns. 
“The richest crowns cast all the splendor and glory out¬ 
wardly, but inwardly they are felt to be weighty upon the 
heads of such as bear them.” A while ago I was amused at 
the following: “A philosophic and somewhat poetically 
inclined Dutchman soliloquized on the vanity of riches as 
follqws: 

Den vy should ve for riches sigh, 

Ven vorthless velth vos useless gain ? 

Der man dot eats der piggest pie, 

Vos only got a pigger pain. 

The fruit of money getting is not usually, “love, joy, 
peace, longsuffering, gentleness, goodness, faith, meekness, 
temperance,” but it isoftener,“adultery, fornication, unclean¬ 
ness, lasciviousness, idolatry, witchcraft, hatred, variance, 
emulations, wrath, strife, seditions, heresies, envyings, 
murders, drunkenness, revelings, and such like.” 

VII. In Wilbur F. Craft’s “Successful Men of To-Day,” 
he puts in italics: “ The wealthy men of our cities , as well as 
of our farms , are chiefly religious men.” How far this truth 
obtains, I cannot tell. That they are in our churches is 
obvious ; that they are religious is often questioned. A poor 
man who has been evicted because he could not pay his rent, 
is not apt to worship in the same chapel with the man who 
“ lorded it over him.” But I agree with my correspondent, 


2 


18 


TEN MINUTE CHAPTERS . 


who says: “It is a mistaken idea that one cannot be a good 
Christian and a successful business man, or make money at 
the same time.” The wealth of this world belongs to God. 
“The earth is the Lord’s and the fullness thereof.” And men 
ought to serve God righteously while they enjoy material 
prosperity. But if they allow prosperity to master them, 
they are then in a sorry plight. “ Money is a good servant, 
but a dangerous master.” 

Does money keep men out of the church ? The lack of 
it keeps some out and the abundance of it drives others 
away. The mass of the people are poor, and the majority of 
the rich are in the church. Some are out because the church 
appears to be a too great financial burden, and others are out 
because of sheer stinginess. With some the lodge is a 
necessity and the church an excresence. Man is material, 
earthly, absorbed in business interests, and “cares more for 
silver than for salvation.” It’s money, money, money! 
Where can I get it! How can I secure it! Where will it 
bring me the largest interest! Where will it be the safest! 
What business will give me the largest returns ! This west¬ 
ern world is in a hurry, out of breath, sweating, trading, gam¬ 
bling, stealing, killing, cheating, lying, perjuring, oppressing, 
anything for money ! With such a condition of things, men 
are unfit for the church, and nobody knows it better than 
they. This is not so true of the women, and hence they 
have not so formidable a barrier between them and the 
church. 

A word of admonition. Brothers, “Lay not up for your¬ 
selves treasures upon earth, where moth and rust doth 
corrupt, and where thieves break through and steal; but 
lay up for yourselves treasures in heaven, where neither 
moth nor rust doth corrupt, and where thieves do not break 
through nor steal; for where your treasure is there will your 
heart be also.” Keep in mind the truism of Ironquill: 


THE MONEY POWER. 


19 


“There is no place, except on earth, for dollars.” I do not 
know that there is any particular virtue in poverty, but 
Janies says, “Hath not God chosen the poor of this world 
rich in faith, and heirs of the Kingdom which he hath 
promised to them that love him ? ” 

“ I^ord, I care not for riches, 

Neither silver nor gold ; 

I would make sure of heaven, 

I would enter the fold ; 

In the book of thy Kingdom, 

With its pages so fair, 

Tell me, Jesus, my Savior, 

Is my name written there ?” 


. .. ,enot) naffi bias -miaaa ei eaiqianrjq 

ow nadj ifguoiiit ^fr.end oJ nobicrf sib ",noirisal bsafoiw b 
b qs>3;f kb'j .sldBiovalirn i979wod ,gni bn nouns o r A ” 


20 


TEN MINUTE CHAPTERS . 


CHAPTER IV. 

BUSINESS COMPETITION. 

This is a world of grab, grip and gratify. It is a Midian- 
ite host, with “every man’s sword against his fellow.” It is 
a discomfited Philistine garrison, whetting their swords on 
the bones of one another. It is the children of Ammon and 
Moab in brutal contest, while Jehoshaphat and his people 
strip the dead of their riches, and gather the jewels from the 
field of carnage, until they have gotten more than they can 
carry away. As some one has put it: “It is every man for 
himself and the devil for us all.” We talk of Marathon, and 
Salamis, and Waterloo, and Bunker Hill, and Vicksburg, and 
Pittsburg Landing, and Gettysburg, and many fields of battle 
whereon much blood was shed and signal victories achieved, 
and we name our heroes down the centuries from Cyrus to 
Grant; but to excite passion, fever the brain, paralyze morals, 
breed distrust, educate dishonesty, and cause wholesale 
degeneration, there are but few things to be compared to busi¬ 
ness competition. The man who, in these days, trusts in 
God and does the right, in all his business contests, must 
have the courage of a Jonathan, a Nehemiah, a Daniel, or a 
Winkelried. It certainly requires great courage to stand 
before a brazen throated monster to be mown down like grass, 
but to go up on the house-top and pray before all your com¬ 
petitors three times a day, and then go down in the counting- 
room and carry on a legitimate business on conscientious 
principles, is easier said than done. “The serried spears of 
a wicked fashion,” are harder to break through than we 
think. “No surrounding, however unfavorable, can keep a 


BUSINESS COMPETITION. 


21 


true man from true success—that is, from usefulness here and 
heaven hereafter,” is the well put statement of Mr. Crafts; 
but men are weak on the world side of their lives. In this 
world they live, move and have their being. They say, “We 
are in the world, and we intend to be of the world.” And so 
they begin to “pick the old cove’s pocket,” and study how 
they can best manipulate other men’s interests to their own 
profit. 

I am aware all do not look at this question as I do. One of 
my writers says: “I must say I cannot see any reasons aris¬ 
ing from this. ’’However, he concedes that, “too many men 
join the church to aid them in business;” and there are not a 
few who do not see that business competition is corruptive. 
Another writes: “Very little until the competition becomes 
dishonest.” This we all concede. Indeed, it is only when dis¬ 
honesty preys upon business that it has a reflex influence 
upon the church. 

I quote again: “Men who are keenly interested in poli¬ 
tics, business, or any thing else, thus accept their case as of 
paramount interest to religion,and prove their thought by their 
action.” Does politics, business, or anything else, hold a claim 
equal in importance to that of the church ? Can it be that 
men deteriorate in their judgment so greatly ? But it is a 
fact that, with many men, their business is their religion. 
If they were to give to the subject of religion and to the 
church one per cent of the effort and time and money they 
devote to their business matters, Zion’s languish would be 
less pitiable, and business competition would be flanked of a 
multitude of men who have outraged conscience, brother 
and God. 

Can a man compete in business honestly ? It has been 
urged that he cannot. Some one says: “ Some men fear they 
cannot fairly compete in business honestly, so put off until 
they have acquired a competency, or until they think they are 


22 


TEN MINUTE CHAPTERS . 


nearing tlie close of their earthly career. The majority of 
men expect some time to repent and join the church.” How 
often we hear it said: “Oh, I expect to be a Christian some 
day, but not now; I must make some more money first.” 
What a magnate is money! What a upas tree is business 
competition! It draws men from the church and urges them 
on to its inviting shades! Can you imagine a reason so 
intensely earthly, as that a man should defer salvation in 
order to get more money ? And then, when he has 
burdened himself with his ill-got gain, he comes suing for 
mercy and pardon. “This wisdom descendeth not from above; 
but is earthly, sensual, devilish.” The very fact that many 
do put off salvation to put on silver and gold, argues that 
many believe it to be impracticable, if not impossible, for a 
business man to lead a Christian life. 

Again, let me quote from my stock of letters: “A banker 
in our place was urged to become a Christian. He said: ‘No 
man can be a banker and a Christian.’ His father is a Con¬ 
gregational minister, and his wife’s father is a Methodist 
minister. He is about the only banker here who is not a 
church member.” Here is a man who is not in the church, 
and yet whose conscience is so keen as to lead him to declare 
that, if the banking business is not an unprincipled business, 
the most of it was carried on in an unprincipled and unscru¬ 
pulous way; and it is a confession that he, at least, conducts 
his business in a way that is incompatible with his views of 
a Christiau life. This man is not honest with himself. He 
is one of Lowell’s men who says: 

“ I don’t believe in principle, 

But O, I du in interest.” 

This a pitiable age in which we are living, if it is true 
that the banking business of our land is such as to forbid 
men who profess Christianity. I do not say it is true; 
neither do I believe it to be true The banking business may 


BUSINESS COMPETITION . 


23 


be carried on with the same uprightness as the grocery, dry 
goods, hardware, stationery, or shoe business; and if men of 
God can engage in any business, then what is to keep them 
from the banking business ? With Milton, it may be true, 
“that riches grow in hell,” but to my mind a legitimate and 
virtuous business, promoted by proper moral courage, may 
flourish anywhere this side of hell. 

But “business competition is a great corruptor of the 
minds of men, and almost stunts out the possibilities of a 
Christian life. I am a believer in Nationalism as a remedy.” 
These are the words of one occupying a position of trust in 
our great commonwealth. Business competition causes men 
to resort to many expedients and much strategy, in order to 
promote their enterprises. The cunning of men is obvious. 
Tricks in business are manifold. Competition is strong. 
Honesty is pressed to the wall. Integrity has an exclamation 
point after it. Conscience is seared. The golden rule is dis¬ 
regarded. A wall of defense is constructed and behind it the 
tradesman gets, exclaiming: “They all do it,”—“We have to 
do it,”—“Every man must look out for himself,”—“If I 
don’t do it, somebody else will.” It is easy for most men to 
persuade themselves into the wisdom of this course. 

“Aye, sir; to be honest as the world goes, is to be one 
man picked out of ten thousand.” The mind is corrupted 
and business craft is corrupted. So it becomes very difficult 
for a Christian man to carry on a business and still be 
regarded true to his profession. The honest man is placed 
on a level with him who has but little regard for truth, and 
he must compete with him. 

What’s the remedy ? Is it to be found, as my friend sug¬ 
gests in “Nationalism?” I think not. Nationalism is too 
narrow for “stern men with empires in their brains.” A 
Cyrus would turn it out of its channel and march through 
the flood-gates dry shod. A Samson would lift the gates, posts 


24 


TEN MINUTE CHAPTERS. 


and all, to his shoulders, carry them to yOnder hill-top, and 
dash them to the ground, never to be replaced. If I were to 
suggest a remedy, it would be to enthrone: “As ye would that 
men should do unto you, do ye even so to them.” 

The honest man does do that; but how about the other 
fellow ? He continues his unprincipled craft. The honest 
man toils on and finds himself being outdone now and then 
by his neighbor, who presses an unjust competition, in an 
unconscionable manner. The honest man fears he will goto 
the wall. He begins to employ strategy. He advertises his 
goods in extravagant and unwarrantable language. He begins 
to give light weights and short measures. He stuffs his 
orders. He manipulates his books. He finds himself em¬ 
ploying the cunning, soulless craft of the other fellow. Soon 
he discovers he does not enjoy the prayer meeting as he used 
to; he loses the ardor he used to have before his Sunday- 
school class; the sermons do not appeal to him as afore; his 
liberality is curtailed; he finds himself falling out with 
Christian work and drifting away from the church. Instead 
of laboring to win the other fellow to honesty and to love, 
he allows business competition to win him to unprincipled 
and unjust methods. 

“Old Business is the monarch.” When greed of gain 
conquers one’s devotion to love, truth and honesty, con¬ 
science has been outraged, and Christ has been pierced. 
Too many are of the mind of Judas. Only thirty pieces of 
silver and the affection for the Lord and his church is sacri¬ 
ficed. Are all Iscariots dead ? And have they hung them¬ 
selves ? A churchman says: “I have started out to make 
money, and I intend to do it. If I make a trade with anyone, 
and he is cheated, it is all right. It’s his own lookout ” 
Such men may make money, but, if they ever had any 
devotion to Christ and his church, they sacrificed it, destroy¬ 
ing confidence in the church. Indeed, truly, “Old Business 
is the monarch.” 


NEGOTIORUM CONTENTIO. 


25 


CHAPTER V. 

NEGOTIORUM CONTENTIO. 

‘ ‘ Nemo inauditus condemnari debet , si non sit contumax y ’ ’ 
is a Latin law term meaning: “No man ought to be con¬ 
demned unheard, unless he be contumacious.” So in 
discussing “ Negotiorum Contentio,”—business competition, 
there is no disposition to unjustly criticise business men, nor 
to leave them without a defense. So I continue to make 
use of my stock of letters. 

“ Business Competition compels close attention to busi¬ 
ness and often leads Christian men, as well as others, to be 
negligent in religious duty,” says one. This is one of the 
great evils against the church. Absorbed in the affairs of the 
world, something is apt to be neglected. Most men walk by 
sight and not by faith, and when they see the spread-eagle 
on a minted coin, they go in hot pursuit until they have 
either secured it, or it has been demonstrated that it is 
beyond their grasp. In the meantime, it is easier to neglect 
the church than anything else, and so the church suffers 
most. 

I quote again from one of our senators : “ Business Com¬ 
petition takes all a man’s time, thought and energy. 
Besides men are led to think it necessary to be unscrupulous 
in order to succeed because of sharp competition. vSo when 
the gospel calls them to a new life, they say to themselves : 
‘Not now, it would interfere with my success in business.’ ” 

But a man of observation, who is also a business man 
and a church member, says: “A mistaken idea that one 
cannot be a good Christian and a successful business man, or 


26 


TEN MINUTE CHAPTERS. 


make money at the same time. Business men are charged 
with many things of which they are not guilty. Yet the 
fear of being called hypocrites, keeps them from coming 
into the church.” The fact that they “ fear,” carries with it 
a suspicion that there is too much truth connected with the 
charges brought against business men. Once in a while you 
hear a confession like the old man of a certain Baptist 
church in Miami County, Indiana, who gave his experience, 
saying: “Brethren, I’ve been a tryin’ this nigh onto forty 
years to serve the Lord and get rich both at onct, and I tell 
you it’s mighty hard sleddin.’ ” 

Business competition drives many men into pursuits 
they otherwise would not engage in, and their consciences 
rebel against them, but in as much as they do not know 
where they can do as well, they continue to practice their 
business and outrage themselves in conscience and confi¬ 
dence. Some men keep drugstores because in that they can 
more easily evade the law and increase their revenue. Some 
dairy-men water their milk because they can do it unknown, 
and get five cents a quart for the water as well as the milk. 
A man running a billiard hall and selling light drinks 
confessed to me that he did not enjoy his business, and that 
his patronage came from a class he would rather not associate 
with; but, said he: “I can make more money at this than 
at anything else I can get into.” Other men sell rum because 
it is a lucrative business. Some grow tobacco, though its 
influence is evil and that continually, because its returns are 
more satisfactory than growing cabbage. A whisky shop is a 
poor excuse for a business man, but many are in it for all 
they can get out of it, who have not the courage of the tem¬ 
perance boy who said : “ If I was as poor as a knitting-needle, 
and hadn’t any more money than a hen has teeth, I’d never 
sell rum.” But, you see, the love of money is the root of 
this evil at least, and I have little doubt but that Paul was 


NEGOTIORUM CON TEN TIO. 


27 


right: “It is the root of all evil.” No wonder these men 
are not in the church. They are as the Oriental proverb 
says of the proud man. “The rat cannot squeeze through 
the hole because he has tied a broom to his tail.” He can 
no more affiliate with the church than the Tennessee editor 
could get out a good, newsy, lively, interesting paper who 
declared that he lived “ twelve miles from a railroad, twenty- 
five miles from a river, millions of miles from heaven, about 
two miles from the devil, and only two hundred yards from 
a whisky shop.” 

Hear the voice of an ex-senator: “ I doubt whether the 
active pursuits in which men engage have much to do with 
it, except as they may engross their attention, and interest 
them more in worldly matters. The simple fact that a man 
is engaged in business, would not make him less devotional, 
if he was naturally spiritually minded. Many of the most 
active and faithful members of the church are engaged in 
large business enterprises, taxing all their energies and 
strength Many who are utterly indifferent to religion, and 
scoff at divine things are worthless loafers.” 

But the above contains a crooked “if.” It is: “If he 
was naturally spiritually minded.” This “if” is in har¬ 
mony with the Apostle’s thought: “The carnal mind is 
enmity against God : for it is not subject to the law of God.” 
and the Apostle makes it more emphatic by adding: “Neither 
indeed can be.” Men are not spiritually minded. If they 
were—“ay, there’s the rub”—but men are not. And no 
pretence can make them so. But they go on in their natural 
bearings treading on “ fires covered by deceitful ashes.” 
And this makes a demand for men who can make wrong 
appear right. 

Another business man, out of the abundance of his 
experience, says: “I think there is little doubt that business 
competition is answerable for most of the absence of men. 


28 


TEN MINUTE CHAPTERS. 


Business is so absorbing that it seems to take the whole 
of a man’s energies, if he is not careful to prevent it doing 
so. The most men do not conduct their business on very 
conscientious principles; and I fancy some have a hesi¬ 
tancy in attending church for fear of being regarded as 
hypocrites.” 

Hypocrites ? “There is nothing more contemptible than 
a bald man who pretends to have hair.” Hypocrites? As 
Plautus observes: “He carries a stone in one hand and 
offers bread with the other.” Hypocrites? “Perhaps it 
was right to dissemble your love, but why did you kick 
me down the stairs?” Hypocrites? Saints at church and 
devils in business! Hypocrites ? Whited sepulchres, full 
of dead men’s bones! Hypocrites? “Ye generation of 
vipers, how shall ye escape the damnation of hell ? ” 

Now if there is anything a man dislikes it is to gain the 
sobriquet of being a hypocrite. And he is not to be blamed 
for that; but the man who engages a craft in his business 
which violates the laws of a good conscience, deserves to be 
called just what he is ; and if he himself fears that his name 
is Hypocrisy, most likely that is what his name should be. 

What does this contest in business do for men ? It 
causes them to employ questionable methods of advertising 
their business. It causes them to employ cunning plans to 
secure trade. It causes lying and belying across the counter. 
It secures a familiar acquaintance with the ins and outs of 
business men’s plans and devices. It causes business men 
to know business men best; and, hence, their confidence in 
one another depends upon how well they know one another. 
Business competition has popularized the thought that all 
men are liars, cheats and defrauders, until they have dem¬ 
onstrated to their fellows they are not. At the law men 
are considered innocent until proven guilty; but in business 
men are dishonest, falsifiers, oppressors, and not to be 


NEGOTIORUM CONTENTIO. 


29 


trusted, until evidence of sufficient quantity and character 
has been accumulated for a defense. No such doctrine as, 
“All ye are brethren,” is recognized in the commercial 
world. It is known in the club, the lodge, and the church, 
but when these clash with business interests, it is no longer 
known. Then it is, “Ye are all enemies.” The commercial 
world is wrong, but it is the legitimate fruit of business men 
with abnormal appetites for gain. 

Are the women engaged in these heated contests for 
silver and gold as the men ? No ; while the men have been 
sweating and tugging and worrying in unequal contests in 
the rough, boisterous, unsympathetic world, woman’s realm 
of activity has been circumscribed. 

But there are a few women who are engaged in business 
pursuits, and among these make an observation. You do. 
What’s the result ? It is obvious. The milliners, modistes, 
lady clerks, shop girls, office girls, and majority of women 
engaged in duties beyond the narrow limits of domestic life, 
are observed to fall into habits of indifference with respect 
to religious duties very much the same as the men. What 
is the reason ? “ Negotioruni Contentio.” A mother shut in 

at home all day with her little ones, worrying, crying, 
requiring attention, finds an hour’s outing in the evening 
very agreeable and restive. But, per contra , if she is away 
from home all day, at the desk, in the counting room, over 
the wash-tub, in the school-room, in the shop, or wherever, 
surrounded with the busy hum-thrum of a restless world, she 
sighs with relief as old Sol approaches the rim of the orient, 
and the lengthening shades of the evening bid her: “Good 
cheer, go home to thy rest.” 

Thus says a banker: “Almost every reason why men are 
out of the church is related to business competition.” 
Multum in parvo. Much truth also ! But, “What is a man 
profited if he gain the whole world and lose his own soul ? ” 


30 


TEN MINUTE CHAPTERS. 


The Lord’s copper is better than the devil’s gold. •‘A good 
name is rather to be chosen than great riches.” But how 
true : “Men ride swift steeds when they hunt for game, and 
snails when they are on the road to heaven.” 

Men in business pursuits are apt to neglect the duties 
they owe to themselves and their God. By and by they, 
becoming more and more absorbed in temporal things, politely 
refuse to look after the spiritual and the eternal. After awhile 
they are so absorbed in a life of greed and gain, that they 
have no welcome for any Christly intrusions upon their time 
or business. What a mistake men do make ! I know they 
think to the contrary. The men of Gadara thought they 
were doing the very best thing when they voted unanimously 
that the Nazarene should “depart out of their coasts.” 
Business men and business firms, boards of trade and boards 
of speculation, imagine themselves in the right, declaring: 
“No admittance of religion to business.” They have 
reversed the Sermon on the Mount: “When all the riches 
desirable have been added unto you, then seek the Kingdom 
of God and His righteousness.” They have put the lie to : 
“Seek ye first the Kingdom of God.” What a deadly, 
cruel, poisonous, demoralizing, alienating, agency is business 
competition. 

Is there no remedy ? Will not a coalition with Christ, 
taking him into business and making him the head of the 
firm, effect a remedy ? The health of the business world 
depends less upon the commercial creed and the wisdom of 
a few adepts, and more upon the faith and virtue of its 
individual members centered in Christ. “ Godliness is 
profitable unto all things, having promise of the life that 
now is, and of that which is to come.” 


aif ii bsifforq 


WOMANHOOD. 


31 


CHAPTER VI. 

WOMANHOOD. 

Otway said : 

“ What mighty ills have been done by woman ? 

Who was ’t betrayed the Capitol ? A woman! 

Who lost Mark Antony the world ? A woman! 

Who was the cause of a long ten years’ war, 

And laid at last old Troy in ashes ? Woman! 

Destructive, damnable, deceitful woman! ” 

Contrast here the words of Barrett: 

“ Not with trait’rous kiss her Savior stung, 

Not she denied him with unholy tongue ; 

She, while Apostles shrank, could danger brave, 

Dast at the cross, and earliest at the grave.” 

We have a tormenting problem on hands for solution. 
In our churches men are in the minority. Is woman, in any 
way, answerable for the absence of men ? 

My “Select Friend” writes me: “The principal reason 
is man’s sterner nature.” This, at once, liberates woman 
from all charges. My beloved bank president adds his testi¬ 
mony by saying: “Man is less trustful, more inclined to 
be satisfied with the pursuits and ambitions of the world.” 
My Swiss brother, who has suffered many vicissitudes in 
life and kept his eyes open to observation, thinks that 
“men fear they will appear feminine.” While my Adamic 
correspondent says : “ Men are more wicked, and more loth 

to give up their sins; more wicked because, in childhood 
and youth, more subject to temptation ; less under the influ¬ 
ence and example of mother and sister, of those who cherish 
and practice the gentle virtues of life.” 


32 


TEN MINUTE CHAPTERS. 


I count the above statements full of truth, and know that 
more men commit suicide than women ; that more men than 
women are murdered; that the majority of those who suffer 
capital punishment are men; that the men crowd our jails, 
penitentiaries and work-shops, while the women crowd our 
churches, lecture halls and theaters: but I am not prepared 
to say that the above statements are the marrow of this 
question. Far from it, thinks I. Come with me and let’s sit 
here by the side of one who has served his country well for a 
number of years in the halls of Congress. Let’s ask him: 
“Pray you, sir, will you tell us why men are so in the minor¬ 
ity in our churches ? And is woman chargeable with any 
reasons ? ” This he says: “It seems to me the chief reason 
is in the difference in the nature and temperament of woman. 
She is naturally more reverential and devotional; less self- 
reliant and naturally disposed to lean on a stronger arm, and 
cling to some other support. She is more refined and spiritual. 
Men are naturally coarser, having grown more self-reliant, 
less dependent upon religion for comfort and support. It 
seems to me that the principal reason why women compose 
the majority of our churches is that they are purer and 
better; that they are naturally religious and devotional.” 

By nature, I am thinking, we are all children of God. 
Hath the devil placed his hand on man and not on woman ? 
Or, is it possible for man—noble man—to descend the slope 
of degeneration farther than woman ? Is man, and not 
woman, an exception to the laws of nature ? 

A German brother writes me: “Women are more sus¬ 
ceptible of religious and aesthetic impressions, naturally, 
than men.” Oh, cruel nature, what sin hast thou wrought on 
man, that he, “naturally,” should be barred from those finer 
impressions which thou hast bestowed upon his helpmate, 
woman! 

“The gentle, trusting nature of woman leads her to seek 


WOMANHOOD. 


33 


first the life of a confiding, trusting Christian.” “She more 
readily yields to the influence of the Spirit.” “Women, by 
nature, are more truthful. Kept by home life from the out¬ 
side world, they are less cynical; are more easily appealed 
to, through the emotions.” “ Believeth all things.” “Man 
is, by nature, a doubter.” Thus I quote from my coterie of 
correspondents. 

Talmage argues, that, since God made woman last, he 
made her best; and, if it is so, I am not disposed to be the 
one who shall pick a quarrel with God. If she is the best 
“by nature,” and God “made man a little lower than the 
angels,” then, woman, thou art angelic, and hereafter shall 
be better understood. 

This being so, I appreciate the more the position of the 
following: “Women are naturally more conscientious than 
men, and their religious instincts are stronger, and more 
readily yield to the claims of the Gospel.” “Woman is 
more loving, pure and tender-hearted, and more susceptible 
to both human and divine entreaties, and also more ready to 
yield on the impulse, without so much questioning and 
reasoning, as man.” 

Now, I must confess, I am a little infidelic on what is 
assumed to be the basis of this difference. I’ll tell you the 
reason. I do not believe it does woman justice. I am con¬ 
strained to believe, the average woman thinks, and reasons, 
and questions, as much as the average man. Why is woman 
“naturally better” than man? Is it because she uses a 
dish-rag while he employs a muck-rake ? Is it because she 
rocks the cradle while he cultivates the soil ? Or, is it be¬ 
cause her life of activity is, chiefly, within the home, while 
his is in the world, away from the home? Nature fur¬ 
nishes the same father and mother alike for man and 
woman. The same star of hope guides at the birth of both 
and welcomes them into the same world, with equal envir- 


3 



34 


TEN MINUTE CHAPTERS. 


onments. The same stars that sang together for Job, blend 
their harmonies alike for man and woman; and alike, for 
them, do the trees of the woods clap their hands for joy. In 
our home the boys and girls slept under the same roof, eat at 
the same table, drank from the same well, enjoyed the same 
sun and breathed the same air; when the boys eat corn- 
bread, the girls eat corn-bread; when the boys went to 
Sunday-school the girls went to Sunday-school; when, in 
the evening, the boys enjoyed a joke, and the merry laugh 
made the house ring with ha-ha’s, I noticed the girls 
were as enthusiastic as the boys. Were the girls in our home 
“naturally” any better than the boys? I never knew it, if 
they were. I have known a great many girls who were better 
than the boys—not naturally so. I have known a multitude 
of boys who were better than the girls—not naturally so. 
Like begets like. Nature is not pattial to sex. The law of 
equalization is carefully observed by nature. A man who 
begs when he is not compelled to beg, deserves censure; 
and for us to go begging and declaring that woman is “nat¬ 
urally better” than man, is to bring censure upon our own 
judgment, and discredit upon the achievements of woman. 

I now return to my letters and quote from Had : “I think, 
that, since most persons come into the church through 
revivals, more women are reached than men, because their 
emotional nature is more easily influenced than men’s. It 
was truer in the past than in the present.” Is it true 
that more women are reached in revivals than men ? The 
concensus of a vast number attest that statement. Is it as 
true now as in the past ? Perhaps it is. Many declare it to 
be so. What is the reason ? The reason is obvious. The 
condition of woman in antiquity was little better than that of 
a slave. She was never man’s equal. But the Nazarene estab¬ 
lished a law for all ages and countries, making it a crime 
for husband and wife, joined by God in marriage, to be put 


WOMANHOOD. 


35 


asunder, except for one offense; forbidding polygamy; 
making woman equal with man; honoring the home by 
causing them to honor one another, and to bring up their 
children amidst the sanctities of a pure family life. The 
liberty, privileges and honor which woman enjoys to-day, is 
an evolution from slavery and tyranny. 

In the days of Cyrus it was a crime for women to be 
taught as the men; the wife was the slave of her husband, 
and every morning must kneel at his feet, and ask, nine 
times, the question: “ What do you wish me to do?" and 
having received his reply, bowing humbly, she must with¬ 
draw and obey his command. 

In Dr. Hurlbut’s notes on the International Sunday- 
school lessons for 1892, he says : 

“ In lands and ages without the Gospel she is treated as a 
nuisance. In Egypt she was doomed to the labors of the 
field, denied music, and could not wear shoes. In Green¬ 
land, while the men hunt and lounge, the women build the 
houses, tan the skins of animals, and row the boat, save 
when a storm comes up and men take the oars to save them¬ 
selves. Then, if a gun misses fire, it is charged to a sorceress 
and a woman must be slain. In China, daughters are thrown 
into the stream to die, and women hitched to the plow and 
driven like oxen across the field. Among the Kaffirs, the 
price of a wife is an ox or two cows. At the east, to-day, if a 
man finds it necessary to speak of his wife or daughter, he 
always begins with an apology.” 

In America, woman has not enjoyed equal rights with 
man. She has never enjoyed equal rights in business, in the 
professions, in education and in politics. The nearest she 
has come to that is in the church, and, as a matter of course, 
it was natural for her to flock to where her rights were the 
least trammeled, and, hence, she predominates in the church. 
More women are converted in revivals because there are more 


36 


TEN MINUTE CHAPTERS. 


women there to be converted. “ It was truer in the past than 
in the present.” Was it? Has the emotional nature of 
woman changed ? Has woman degenerated ? What is the 
reason ? It is the evolution of woman from slavery and 
tyranny. Before it was required that, “she must prove 
what she can do before she does it.” Now, she has done 
what she had before proved she could do. Her emotional 
nature has not changed; she has only widened her sphere. 
And, as she has gone into the professions, and engaged in 
business craft, and pressed her political innovations into the 
teeth of the sterner sex, she has simply developed the fact 
that she possesses qualities which make her the peer of 
man. And where do you find her now ? Man, look by your 
side! 


Woman criticised. 


3 1 


CHAPTER VII. 

WOMAN CRITICISED. 

Be patient, dear women, this chapter is but the milk of 
human kindness. Like Hamlet to his mother: 

“I must be cruel, only to be kind.” 

Man is good: woman is better; neither are in the super¬ 
lative, therefore I have somewhat against thee. 

1. The first criticism is “Fashion Slavery.” 

Women are the apostles of fashion. No one objects to 
that, if the demands of fashion are not empirical. When 
“the fashion wears out more apparel than the man,” then 
fashion begins to be tyrannic. The observance of such 
demands may build up a large wardrobe, but not a bank 
account. Not a few men have failed in business because of 
the rigors of fashion. They were unable to continue in busi¬ 
ness because soulless fashion sapped their commercial vital¬ 
ity. The gospel of the life of Dorcas is far more praiseworthy. 

2. The second criticism is what is ordinarily known as 
Society. 

But what is society ? That is what I would like to know. 
From my observations I should conclude that it was a com¬ 
munity, a part of which, because of its financial ability, or 
some accredited superiority, recognize each other as asso¬ 
ciates, friends and acquaintances, who give and receive 
formal entertainments mutually. There is a selfish benefit, 
at least, in it. Like Dr. Holmes, in “Professor at the Break- 


38 


TEN MINUTE CHAPTERS. 


fast Table,” saying: “I go, politically, for ^-quality, and 
socially, for the quality.” That seems to be the creed of 
society, if it has any creed. Perhaps there is a Pharisaical 
virtue in it, but that does not commend it to the unfortunate 
and the oppressed. I am afraid to say anything against 
society, for I am reminded of a statement in one of Bacon’s 
Essays: “It is most true that a natural and secret 

hatred and aversion toward society, in any man, hath some¬ 
what of the savage beast.” Then, I am a little careful in my 
praise of it, for I call to mind this, in Don Juan : 

“ Society is now one polished horde, 

Formed of two mighty tribes, the bores and the bored.” 

But, you know, this last statement grew out of Byron’s 
antipathy to society, while Bacon’s from his love for society. 
I never knew any particular virtue growing out of society. 
It draws very heavily upon a woman’s time, and sometimes 
heavier upon her husband’s purse. Its laws are very exacting. 
Tardiness in returning calls is criticised, and a failure to 
entertain occasionally is unpardonable. A lady may miss 
fifty-two prayer-meetings in a year, neglect all Sunday-school 
duties, never attend the missionary or sewing circles, occa¬ 
sionally attend the Sabbath services, and still remain a 
member of the church in good and regular standing; but let 
her omit any of the demands of society, and that oligarchy 
of unwritten law at once sits in judgment. When society 
considers any one worthy of its recognition, it at once makes 
empiric demands and snubs the rest of the world. The world 
below recognizes the insinuation, and it also passes in judg¬ 
ment. So the two are antipodal. As for myself I am on the 
side of the majority in this case ; for the Christ of the world 
was the Christ of the outcast and the neglected. Though 
the majority of the society people are church members, it is 
nowhere recognized that they are the most faithful mission¬ 
aries of the Cross. The hypocrisy of it is proverbial, and 


WOMAN CRITICISED. 


39 


diametrically opposed to the law of love. The influence of 
it is felt and commented upon, serving only to alienate. 
Where do you find the most hypocrites? Among the men, 
you find the most in the business realm. Among the women, 
you find the most in what is called society. 

3. The third criticism I shall state in the words of 

another: “ Woman's willingness to forgive before repentance 

on the part of men ; and men's littleness in being willing to 
accept such forgiveness." Let me not press this further, but 
leave it for your cogitation. 

4. The fourth criticism is, that, “ Women do not insist, 
as they should, upon having Christian men for husbands." 

This is a grave mistake for a woman to make. If she is a 
Christian, she should never take for a life companion one who 
scoffs at her religion, and does not join her in her faith. 
More women than men are in the churches; hence, more 
women than men make this blunder. 

Christian mothers do not insist on their girls observing 
this divine law. As a correspondent observes: “Lack of 
earnestness on the part of young women in not showing 
young men that their vows to the church mean something to 
them ; their willingness to associate with, and even wed, 
men who have no regard for religion.’’ Mothers may do 
much to help their daughters over this dilemma. It is a 
common thing to hear of a faithful Catholic woman refusing 
to marry a non-Catholic; but to hear of a faithful Christian 
woman, of a Protestant church, refusing to marry a man 
simply because he is an unbeliever, or a Catholic, is not such 
a frequency. 

5. The fifth criticism is one to be stated and not dis¬ 
cussed here. It is the lack of care taken by mothers with 
their children to make them love and respect the Sabbath and 
Christ. 


40 


TEN MINUTE CHAPTERS . 


6. 'lhe sixth criticism is “ Woman's failure to insist 
upon a single spiritual standard. 

“We have a double physical standard. We have a double 
moral standard. We have a double spiritual standard. We 
yield to the last two almost without a protest. Women com¬ 
pany and marry regardless, often, of the second, and almost 
always of the third.” 

7. The seventh criticism is woman's inconsistency toward 
erring woman. 

I quote here at length from one: 

“Why the Creator built women so distressingly cruel, so 
bitterly unjust, so fiendishly unkind, so relentlessly unfor¬ 
giving, so wickedly inconsistent—lacerating the heart of a 
woman, fondling a dissolute devotee of lust of the other sex, 
only God can tell; and He has not willed that man should 
be informed. Let one of the sex imagine that a woman has 
ever been morally tainted, and voice her imagination, and all 
the women sharpen their claws like vicious cats, and whet 
their beaks like cruel hawks, and then proceed to scratch, 
and claw, and tear, and lacerate the object of their suspicion, 
without more mercy than they have cause. Repentance, 
reformation, subsequent blameless life —nothing secures im¬ 
munity from claws or beak. A woman suspected is a woman 
damned. A woman set upon by women might escape some 
of the torture inflicted upon her by her sister if she went to 
hell; and she might hope for pity from the fiends; but she 
need for none from women in the flesh. When a sinner 
repents, there is joy in heaven; but if the sinner is a woman ( 
there is but scorn and pitiless persecution for her upon 
the earth, among women. 

“Yet these same women, who blush for their sex when 
a once erring, though now pure and lovely woman, is men¬ 
tioned in their prudish presence, will smile and smirk before, 


Woman criticised. 


41 


and bow down and worship, fawn upon, flatter and fall into 
the ready arms of a lecherous debauchee. The greater his 
revealed infamies; the darker and more damning and 
damnable his immoralities; the more shameless and dis¬ 
graceful his corruption of innocent girls; and more public 
and barefaced his carousals with harlots—the more eager 
they seem to lionize, if not to canonize him. 

“ Here are two women known to the writer, who, though 
pure and chaste to-day—and, doubtless, always so—would 
find existence in hell more tolerable than life on earth. They 
are beautiful, charitable, forbearing towards the fault of 
others ; never indulging in the accursed gossip that sears and 
shrivels and paralyzes character and heart; loyally loving 
their husbands, and faithful to husbands and God ; charitable 
and kind. Yet across their lives once, years ago, fell the 
fatal shadow of a shameless tongue—and they were blighted. 
They are wealthy, both ; their husbands, both, are revered, 
loved, honored, trusted of men ; but both are denied to the 
state as servants of the people, because the women—those 
women whose lips ache and burn to kiss the polluted hand 
of the arch deceiver of women,—those women will not con¬ 
taminate their pure souls, their sensitive minds and chaste 
bodies, by meeting the wives of those men in society! Good 
heavens! Is it not horrible ? Let it be admitted that these 
women have erred in earlier years; no one now either says 
or thinks that they are not, to-day, as chaste as seraphs. 
The drunken Gough became the world’s example of excel¬ 
lence and sobriety. Had Gough been an erring woman all 
the moral gold in Christendom would not have served to gild 
her life so that the blackness of her reputation would not 
show through and ruin her until God’s mercy could endure 
her suffering no onger, and He summoned her to His right 
hand. 

“The inconsistency of women in this regard is incom- 


42 


TEN MINUTE CHAPTERS. 


prehensible. Common sense, justice, right, mercy, pity, 
divine mandate—nothing moves them to forgive the fallen 
woman, though she repents and reforms Self-protection, 
shame, indignation, abhorrence of vice, moral dignity, per¬ 
sonal purity—nothing influences them to scorn the man 
whose only distinction is his polluted life.” 

Who is it that cannot add testimony to this, shameless 
though it be? [Woman, thou condemnest thyself in not 
being the friend “ of the friendless.” “Verily I say unto you, 
that the publicans and harlots go into the kingdom of God 
before you.” 

Thank God, there are exceptions to all of these. There 
are women who, by grace, are so transformed that they can 
stoop to the lowest character and lend a hand. These are 
they illustrating the Gospel. “Let him that is without sin 
cast the first stone.” Remember, the woman out of whom 
the Great Physician cast seven devils and set her at liberty, 
became one of the most faithful disciples, “last at the cross, 
and first at the tomb.” There is no virtue in lionizing moral 
reprobates ; there is less virtue in condemning pitiless women. 
“And now abideth faith, hope, love but the greatest of these 
is love.” 


WOMAN DEFENDED. 


43 


CHAPTER VIII. 

WOMAN DEFENDED. 

I am pleased to continue this discussion, and now let me 
give you the thought of another correspondent: “Women, 
probably, have more monotony in their lives, and are, there¬ 
fore, more ready to go to church when opportunity offers. 
They are either by nature or bringing up, purer than men; 
we are told, also, that they are possessed with greater intui¬ 
tion than man, both of which would likely incline them to 
seek after a higher life.”. 

The lives of mam’ women are burdened with a painful 
monotony. It is get breakfast, wash the dishes, dress the 
baby, make the beds, and sweep and dust; it is get dinner, 
wash the dishes, tend baby, change dress, do a little patching, 
maybe entertain a caller; it is get supper, wash the dishes, 
get baby ready for bed, and sit alone until nine or ten 
o’clock, waiting for husband to come home. The tedious 
recurrence of these duties are suffered each day in the week, 
each week in the month, each month in the year, for a good 
portion of her life. The only times during the day when 
this monotony is broken is when she must call him for 
breakfast, wait for him until dinner is cold, receive him at 
supper, and unlock the door for him to come home to sleep. 
Do you wonder at her being at church every opportunity ? 
I do not, and I should say: “Mothers, go every chance you 
get; take your babies along for that matter, for you deserve 
more outings than it is your privilege to enjoy.” 

I am not going to concede, for one moment, that women 


44 


TEN MINUTE CHAPTERS. 


are “purer by nature;” for that is not defending women. 
That is begging the question. But that they are purer in 
their “bringing up” may be admitted. Their “indoor life 
and freedom from temptation,” make them purer. They are 
not always “in the mouth of hell,” as the men are. Then 
the girls are kept in and about the home, while the boys are 
turned loose on the streets to enjoy their own behests. One 
of our excellent Sunday-school superintendents answers 
well along this line : “ Woman responds more readily to the 
motives of the Gospel because she has a more finely devel¬ 
oped spiritual nature.” She enjoys privileges for the 
development of the gentler virtues; indeed, the mother 
devotes much of her time to the care of her girls. The boys 
are neglected along this line and turned loose in the rough 
world. The difference is a matter of culture. The spiritual 
nature of the one receives special attention, and the worldly 
nature of the other. The one is developed along the reli¬ 
gious and aesthetic, the other takes all of that for granted, 
and proceeds upon a life of investigation and discovery. As 
an illiterate preacher once stated it: “Train up the children 
in the nutriments of the Dord ;” then the “naturally better,” 
said of the women, will disappear. 

It is not the purpose here to discuss the psychic differ¬ 
ences between man and woman. That there is a difference 
is believed by some and questioned by others. Whatever 
that difference may be, if it does obtain, is not such as to 
make her naturally better or naturally worse than man. Her 
endowments are such as to enable her to rise to great heights 
of excellency, or descend to great depths of infamy. Of 
many women, Alcott may be all right in saying: “Divina¬ 
tion seems heightened to its highest powers in women.” 
Of many others Butler’s words are true enough: 

“The souls of women are so small, 

That some believe they've none at all.” 


WOMAN DEFENDED. 


45 


While Talmage’s sweeping declaration of both men and 
women is: “The souls of some are so small that a 
thousand of them could dance on the point of a cambric 
needle without touching sides.” I am quite willing, right 
here, to adopt the words of Charles Wesley: 


“ Not from his head was woman took, 

As made her husband to o’erlook ; 

Not from his feet, as one designed 
The foot-stool of the stronger kind ; 

But fashioned for himself, a bride ; 

An equal, taken from his side,” 

Not long ago the Arena contained the following 
pleasantry: 

“President Timothy Dwight, of Yale College, narrates, 
in his ‘Travels in New England and New York,’ how an 
Indian arrived, one evening, at an inn in the town of Litch¬ 
field, Connecticut, and begged the hostess to provide him 
with food, promising payment at some future time, when his 
hunting should be more successful. She refused his request 
with contumely, remarking that she did not work so hard to 
throw away her earnings on such lazy, drunken, good-for- 
nothing fellows as he. A chance guest, however, saw that 
the man was really famished, and directed the hostess to 
give him supper, for which he, himself, undertook to pay. 
At the end of his meal the Indian said to his benefactor: 
“I suppose you read the Bible.” The man assented. 
“Well,” said the Indian, “the Bible say, God made the 
world, and then He took him, and looked on him, and say, 

‘ It’s all very good. ’ Then He made dry land and water, and 
sun and moon, and grass and trees, and took him, and looked 
on him, and say, ‘It’s all very good.’ Then He made beasts, 
and birds, and fishes, and took him, and looked on him, and 
say, ‘It’s all very good.’ Then He made man, and took him, 
and looked on him, and say, ‘It’s all very good.’ Then He 


46 


TEN MINUTE CHAPTERS. 


made woman, and took him, and looked on him, and He no 
dare say one such word. ” 

But the world is changing. A great man in the historic 
past said: “The fashion of this world passeth away.” 
Bvery thing is coming and going. The flower is blooming 
and fading. The grass is springing up and withering away. 
The valley is lifting, and the hill is leveling. The nations 
of the earth are flourishing and perishing. Bvery morning 
the wealth of the world changes hands. Generations are 
coming and going. Political supremacy is migratory. Tho 
great political, industrial and social institutions of the nine¬ 
teenth century are not to be found along the far-famed 
Buphrates or the classic Nile. There is nothing permanent 
in nature. The stamp of mortality, of reorganization, of re¬ 
creation, and of evolution, is visible in a thousand niches on 
every leaf of the many thousand pages of the world. So 
that nature in all her sublimity is a shifting scene, and the 
eternity of matter is disbelieved in. 

If this philosophy is true, though imperfectly stated, it 
explains why our judgment on womanhood is not in har¬ 
mony with the poor Indian’s. The light of the nineteenth 
century hath shed a more beautiful ray, and hath taught 
woman better things, until now she is not only willing to 
feed the Indian but to be his teacher and spiritual leader also. 

What achievements hath been wrought by woman! She 
hath by dint and labor, by skill and courage, on hands and 
knees, amidst tears, and heart-aches, and groans, and sighs, 
and discouragements, climbed the steeps of ignorance and 
prejudice, o’ertopped the heights of slavery and tyranny, 
and, piercing the darkness and dispelling the clouds that 
had for centuries hid her from view, she is now seen stand¬ 
ing side by side with man in the moral, the educational, and 
many of the industrial pursuits of life, at the same time she 
is making a determined grasp which betokens a victory for 


WOMAN DEFENDED . 


47 


equal franchise in all political affairs, while it is conceded 
that the laurel wreath belongs to her for achievements in 
the realm of fine arts. 

Let me close this chapter as Rev. Geo. Michael closed 
his address before the General Association of Congrega¬ 
tional ministers and churches of Kansas in May, 1891. 

“The church for women and not for men ! The religion 
of Christ for women and children ! It is not so. But I 
believe that woman, under the existing order of things, 
finding her home in the church, and her life in prayer 
to God, is being developed more and more into a spiritual 
being ; while man, forgetting God, neglecting prayer and the 
means of grace, living on a lower spiritual plane and 
following the lead of the animal that is in him rather than 
the spiritual, has reached that condition, through a course 
of development, in which it is easier for him to disobey God 
and harder for him to love and serve Him, than it is 
for woman to do so. And further, if it were not for her pure 
and consecrated life, which ever counteracts the reckless life 
of man, the race even here in this Christian land would 
rapidly degenerate. If our women poisoned their bodies with 
alcohol and nicotine as our men do, and were as thoughtless 
and reckless in caring for their souls as our men are, and 
if mothers should set such an example before their children 
as the great majority of them do, I firmly believe that the day 
would soon come when the race would become wrecked 
morally, mentally, physically.” 


48 


TEN MINUTE CHAPTERS. 


CHAPTER IX. 

INTEMPERANCE. 

“ Every inordinate cup is unblessed, and the ingredient 
is a devil,”— Othello, Act //, Scene 2 . 

“Men quite generally indulge in stimulants, or narcotics, 
or both, by which directly or indirectly their sensibilities are 
blunted, and, to a degree, their powers to respond to the 
higher motives impaired.” 

Fifty years ago less than four gallons of liquor per 
capita was consumed in the United States ; to-day it is twelve 
gallons per capita. This is a marvelous increase. The 
lowest figures given are that we have 6,000,000 men who are 
daily on the road to the “Black Valley Country.” We are 
populating that country with over 100,000 annually. And 
do you know that the daily attendance upon our schools is 
only seven million ? And that the enrollment is only twelve 
million ? New York City furnishes 8,400 saloons, which is 
more saloons than there are schools in the state. There are 
240,000 licensed saloons in the United States running for 
revenue only and they do their collecting off of the unfor¬ 
tunate who have been conquered by appetite. There are 
over 600,000 men required to keep these saloons in operation 
whose annual income is $900,000,000. The words of the 
evangelic prophet are very apt just here: “Therefore hell 
hath enlarged herself, and opened her mouth without 
measure.” Of the $146,000,000 internal revenue paid into 
the national treasury last year, $83,000,000 came from taxes 
on intoxicating liquors. According to the estimate of Judge 
Noah Davis at least 90 per cent of the poverty, and 80 per 


INTEMPERANCE . 


49 


cent of the crime existing among us are due, directly or 
indirectly, to the use of liquor. It is clearly demonstrated 
that the use of liquors is on the increase; so is crime. Do 
you wonder that we have a host of men — and our best 
men — who are in favor of national prohibition? Our 
legitimately made drunkards, and legitimately outraged 
homes, and legitimately filled prisons, is our legacy; nor is 
it one of which we are proud and we would call it an insult 
were any one to compliment us upon it. 

Who are the brewers, the saloon-keepers, the drunkards ? 
Are they our wives, mothers, and sisters ? No, they are our 
husbands, fathers and brothers. There are a few women 
given to rum, and some women even make bold to go to the 
saloon and drink at the bar, while others do even worse by 
sending their 'children to the saloon to bring home a 
pitcher of grog. But as a rule it is a man that is pulled out 
of the gutter; it is a man that flung the decanter at the 
wife’s head; it is a man pushed into the bull-pen; it is a 
man brought before the police court; it is a man arraigned 
before the jury; it is a man sent to State’s prison ; it is a man 
standing on the gallows! And it is a man that is doing the 
business and punishing the victims of it! Great God, what 
a crime against man is the saloon and its keeper! 

I am not surprised that there are many who believe that 
the temperance question is the greatest living moral and 
political issue of the day; that the rumseller is the practical 
enemy of all good; that he is the destroyer of immortal 
souls, murdering our sons, husbands, fathers and citizens by 
wholesale and without pity; that the saloons are “the 
horrible light-houses of hell,” the breathing holes of 
Gehenna, the recruiting offices of the hosts of wicked-doers, 
and the broadest of all gates to “where the worm dieth not 
and the fire is not quenched ; ” that the traffic in intoxicating 
liquors is the curse of curses, the sin of sins, the gigantic 


4 



50 


TEN MINUTE CHAPTERS . 


crime of crimes, the greatest blot upon our national 
escutcheon and morality ; the greatest obstacle to the success 
of the church, the triumphs of the Gospel of Jesus Christ, 
and the cause of Christian missions at home and abroad, 
sapping our national, physical, intellectual, and moral life, 
wasting our products, paralyzing the hands of useful 
industry, gendering and fostering profanity, licentiousness 
and Sabbath desecration, creating most of our criminals and 
paupers, populating jails, penitentiaries, alms-houses and 
houses of correction, increasing victims for the gallows, 
multiplying dark and desolated homes, widows and orphans, 
filling the land with sorrow, disgrace, poverty and death, 
endangering our national safety and welfare, converting the 
land into a common Golgotha, and greatly multiplying our 
taxes for the punishment of criminals and the support of 
paupers ; that the speedy abolition of the traffic is necessary 
to the highest domestic and national good and safety ; who 
are in favor of and anxious for universal and everlasting 
prohibition. 

I am not surprised at the increasing antipathy of the 
church to the saloon. Indeed it could not be otherwise. 
The church could not help observing the activities of the 
saloon. Facts have stood out with so much boldness that 
we have simply been compelled to look with amazement, if 
not shame. We have seen with what adroitness the saloon 
has been inveigling the boys into its meshes. We have been 
observing their free lunch and free beer movements. We 
have watched them as they have bought up the secular press 
in prohibition campaigns for constitutional amendments. 
We have seen the colonization of tramp voters and the manip¬ 
ulation of registration books. We have stood agape with 
wonderment as we have beheld missionary letters, literature, 
money and liquor flooding temperance sections, actively 
engaged in a still hunt to defeat temperance law. We have 


INTEMPERANCE. 


51 


suffered the encroachments of bootleggers, and the infidelity 
of Keeleyites, the hypocrisy of men who have called them¬ 
selves Christians, and the damnific agency of the fashionable 
side-board. We have seen our men led from the communion 
table, our boys from the Sunday-school, and our young men 
from their Christian Endeavor work, by these hydra-headed 
serpents. We have seen—but time fails me to tell all your 
hearts and homes have suffered, and how the church has 
been drained of its manly men. 

We need not expect the saloon to abate her efforts until 
she is compelled to. She is a venomous copper-head and never 
fails to insert the poisonous fang at every opportunity. The 
church is expected to bring the beast to judgment. 

You need not wonder at this arraignment. By all that’s 
pure and holy, I am against the saloon. I am against all of 
its damnific agencies. I believe in sober men and in a sober 
manhood. I believe in a sober and virtuous young manhood. 
I believe the saloon is the enemy of boys, of young men, and 
of men. I am on the side of my fellow men and eternally 
against the saloon. You talk about high license ! What is 
the difference between high license, low license and no 
license ? The hot-bed of crime and disgrace flourishes 
equally well, and with no apparent abatement. The saloon 
business, together with all its regulations, is anchored in 
hades, where it proposes to bring every patron for its eternal 
patrimony. 

The church is a friend to every saloonist and drunkard— 
not as saloonists and drunkards, but as men and brothers. 
It is ready to help them; it is ready to reform them; it is ready 
to fellowship them. But they must quit the saloon and drink¬ 
ing business first. If it did not require this the church would 
be a no better friend of the unfortunate than the whole saloon 
outfit is. Men, the saloon is not your friend. It builds no 
colleges for the education of your sons and daughters. It 


52 


TEN MINUTE CHAPTERS. 


organizes no institutions of charity for the mothers made 
brokenhearted and the children sent ragged and the homes 
without bread. It is not your friend. It is not your mother’s 
friend. It is not your wife’s friend. It is not your boy’s 
friend. It is not your girl’s friend. It is not your neighbor’s 
friend. It is not your enemy’s friend. It is not your friend’s 
friend. It is nobody’s friend. It is the devil’s hell seeking 
to make you the imps of misfortune and disgrace. Out with 
the wretch! down with the fiend! Under the heel of the 
Gospel of Grace exterminate it. Give us our country, our 
homes, our strong men and our boys back again. 

There never was a time when the church was so in 
earnest as now. It is coming to believe more and more that 
the saloon must go. The ministry is sounding the bugle 
note and the laity is falling into line. There is no room 
any more in the church for this class of men unless they 
reform. Indeed, they are being excluded from railway 
service; they are refused in most of the lodges; insurance 
societies will not admit them. There is no place for them 
except in some sort of clubs, turner halls, and dens of vice. 
The truth of the matter is the saloon man will give drink 
and take money so long as the swinish creature will take the 
slop, and then when his customer is bestially drunk he, too, 
turns the drunkard out. Poor drunkard, no room for you 
anywhere; no, not even in a saloon. But the church is 
terribly in earnest to save you and help you. First , it wants 
to drive the saloon out of existence. Second , it wants to 
reform you. Third , it wants to fellowship you as a sober, 
clear minded man. 

How are we going to bring this about ? We are going to 
accept local option, state prohibition and every other measure 
practicable until we shall enjoy national prohibition. We 
are going to refuse to vote for men who will not enforce our 
Jaws; neither will we lend our franchise to men of intemper- 


INTEMPERANCE. 


53 


ate habits. We intend to continue to vote and pray and 
preach all along the line until the last vestige of the traffic 
has been swept from our land. If you are a moral man, in 
the name of good morals, we expect you to help us. If you 
are a temperance man, in the name of sobriety, we expect 
you in our ranks. If you are a parent, in the name of a pure 
rising generation, we call for your assistance. If you are a 
church member, in the name of Him who spent his life doing 
good and relieving the suffering and oppressed, we certainly 
expect you in our ranks. 

“Fall into line, my brother, 

Fall into line, 

The conquest is great and needs your help.” 

Friend Saloonist, let me address you kindly but posi¬ 
tively now in the words of J. H. Sammis, as they appeared in 
the New York Voice a year or so ago, and let me advise you 
to take heed and begone with yourself. 

Friend saloonist, I’m a thinkin’ 

That thar’s got t’ be less drinkin’; 

Uncle Sam has set his min’ t’ 

Wipe y’ out, an’ he’s a-gwine t’. 

Pack yer duds, fur “don’t cher know,” 

Friend saloonist, you must go. 

Never mind about the taxes, 

Don’t y’ worry; when I axes 
Yer advice and yer assistance 
Y’ kin answer from a distance. 

Pack yer duds, fur “don’t cher know,” 

Friend saloonist, you must go. 

Yes, I know, y’ve helped amazin’ 

Fur t’ keep the cows from grazin’ 

In the streets; but milk and butter 
’1,1 hev t’ do fur us hereafter. 

Pack yer duds, fur “don’t cher know,” 

Friend saloonist, you must go. 

“Prohibition don’t prohibit.” 

That’s a fact y’ kin exhibit 
By and by; but, bless my stars, sir, 

You will argy through the bars, sir. 

Pack yer duds, fur “don’t cher know,” 

Friend saloonist, you must go. 


54 


TEN MINUTE CHAPTERS. 


What’s all that about yer suin’ 

Me fur damages accruin’? 

Waal, y’ may be very knowin’, 

Alle samee yer a-goin’. 

Pack yer duds, fur “don’t cher know,” 
Friend saloonist, you must go. 

F)h! y’ say I’ve got no right t’ 

Exercise my sovereign might t’ 

Fill yer filthy ditch that’s flowin’ 

Thar with death an’ hell an’ woe in? 
Pack yer duds, fur “don’t cher know,” 
Friend saloonist, you must go. 

“See the millions paid in wages!” 

See the want, the woe that rages; 

All the waste an’ crime an’ sinniu’, 

Fur the dollars thet yer winnin’. 

Pack yer duds, fur “don’t cher know,” 
Friend saloonist, you must go. 

“Facts an’ Figgers!” quit yer lyin’; 
“Facts an’ Figgers!” women sighin’; 
“Facts an’ Figgers!” babe’s a-cryin’; 
“Facts an’ Figgers!” souls a-dyin; 

Pack yer duds, fur “don’t cher know,” 
Friend saloonist, you must go. 

But we’re losin’ time a-talkin’, 

Guess y’d better be a-walkin’; 

Don’t y’ see the storm a-risin’ 

Snowy ballots all the skies in? 

Now, my friend, I would’t wonder 
If y’ll soon be all snowed under. 

Pack yer duds, fur “don’t cher know,” 
Friend saloonist, you must go. 


THE MINISTRY. 


55 


CHAPTER X. 

THE MINISTRY. 

Holding in remembrance the word of the Lord, saying: 
“Touch not mine annointed, and do my prophets no harm,” 
I am persuaded that caution is necessary in attemping to deal 
with this part of the question. The office of the ministry is 
sacred and holy, but when one lays offending hands upon one 
of the servants in that office, it is much like touching the Ark 
of the Covenant. However, I would not dare to advocate the 
infallibility of the “called of the Lord” to the work of the 
ministry. Neither would I dare to say that all who officiate 
at the Altar of the Lord have been selected and annointed 
by Him for such work. As some followed the Nazarene for 
the loaves and fishes, there are not a few who have entered 
the ministry, having no better reason than that it would 
afford them a competency without hard labor. Besides, it is 
fair to presume that many have mistaken dreams and impres¬ 
sions for definite calls. They may have been definite calls 
to active work in the church, as Sunday-school teachers, 
deacons, elders, or stewards, and misinterpreted the call. 
The fact, alone, that the young colored brother saw in a 
dream, “ G— P— C—,” was no more evidence, in itself, that 
he should “Go Preach Christ,” than that he should “Go 
Plow Corn.” And I am free to state that many a good sexton 
has been spoiled to make a poor preacher. 

Paul wrote to the Ephesian church that, “For the per¬ 
fecting of the saints, for the work of the ministry, for the 
edifying of the body of Christ,” “He gave some apostles; 


56 


TEN MINUTE CHAPTERS. 


and some, prophets; and some, pastors and teachers.” My 
application of this subject takes in the whole range of minis¬ 
terial work, though I shall not discuss it cap-a-pie. I desire, 
rather, to give you, as afore, the evidence I have collected. 

i. Many in the ministry are charged with not being 
called of God. 

The infidelity of many is understood. And when the ser¬ 
vant of the Lord declares that he,as Barnabas and Saul, was sep¬ 
arated by the Holy Ghost, and annointedand sent forth by the 
Holy Ghost, it is accepted as so much cant and whine. There 
is a reason for it, and a large one is, that many who go forth 
with such claims, have never been able to demonstrate the 
claim, and have added testimony to the Godless and virtue¬ 
less who are seeking for such illustrations. Such men add 
nothing to the cause they represent, except a stumbling 
stone, over which other men fall away from the church. 

“ Ministers, too many, are not God’s apostles ; they are too 
much, and too many, their own apostles.” When a man goes 
claiming : “The Spirit of the Lord is upon me ; because the 
Lord hath annointed me to preach good tidings unto the 
meek; he hath sent me to bind up the broken-hearted, to 
proclaim liberty to the captives, and the opening of the 
prison to them that are bound; to proclaim the acceptable 
year of the Lord, and the day of vengeance of our God; 
to comfort all that mourn ; to appoint unto them that mourn 
in Zion, to give unto them beauty for ashes, the oil of joy for 
mourning, the garment of praise for the spirit of heaviness ; 
that they might be called trees of righteousness, the plant¬ 
ing of the Lord, that He might be glorified;” going with 
such claims, the world expects such a man to be able to dem¬ 
onstrate his claim, and, if he cannot, he is put down as an 
impostor. No man can win men to the church of our Lord, 
if he has not the Spirit of the Lord in him. He soon dem- 


THE MINISTRY. 


57 


onstrates that he is an apostle of a selfish ambition, and men 
do not believe in him. 

But it is true that even men who are called and annointed 
do not always succeed in getting men of the world to forsake 
their sins and embrace a life of righteousness. While this is 
true, it is equally true, he never fails to prove to the men of 
the world that he is a man of God. 

2. A second charge is, that the lives of ministers are not 
in accord with their profession . 

As one of my correspondents puts it: “Their failure, 
by talk and walk, to make the Bible and religion seem more 
real.” Of course, this is not said of all, except by a few 
erratic ingrates. But, we are chargeable with making our 
religion a fancy instead of a fact, a myth instead a reality. 
Too many ministers are insincere. Of such, Rev. Dowling 
writes me : “ Ministers who are insincere win more women 

than men.” There is philosophy in that statement, and at 
first sight it is repellant, but a second sober judgment 
declares the supremacy of the fact. It may be women, out 
of the charity of their souls, are blinded, and fail to discern 
what men see much quicker, and by which they are repelled. 

3. In the third place ministers are charged with being 
moral cowards . 

Some are. Many problems come before them, and they 
shirk them. “Don’t aim at men:’’ sometimes afraid to. 
“ Don’t go for them,” as another says. “ He winks at some 
men’s vices; notably the use of tobacco,” says one. Still 
another “failure to preach the pungent doctrines of the Gos¬ 
pel without fear or favor, but rather seeking to preach 
acceptably to the congregation.” And then the same one 
puts in parenthesis: “No wonder the young men are imbibing 
infidel teachings.” “Afraid to preach the whole Gospel,” is 


58 


TEN MINUTE CHAPTERS. 


suggested. This was a charge against the priesthood by Hosea: 
“Like people, like priest.” They had catered to the no¬ 
tions of the people. When a preacher preaches to please 
his congregation, he is a coward ; when he preaches to please 
God, he is fulfilling his divine commission. The man who 
dares to stand boldly before his people and in a loving way 
point out to them their errors and sins, has done a far better 
thing for his people than he who, to please and tickle the 
ears of his congregation, plasters up the wreckage of the 
church with sweet-smelling mortar. Sam Jones says he likes 
a game preacher. I am not so sure but the Lord likes him 
better than Sam Jones does. I am convinced that the church 
needs a host of such men as Daniel, John the Baptist, Peter, 
Paul, Savonarola, Knox, Finney, Edwards, Moody, Spur¬ 
geon, and many more of whom the world is not worthy. 

There are moral cowards in the church who give fine 
dissertations on many ethical and semi-religious subjects, 
and draw to themselves multitudes of listeners. But while 
moral essays may please the people, they will never save 
the world. After listening to an excellent sermon several 
years ago,— when I say excellent, I mean it was beautiful in 
its architecture and sculpture and painting,— I asked my 
fellow comrade, how he liked the sermon. He said boldly: 
“Such preaching as that will damn the world.” It may be 
true that some ministers will help damn the world by their 
moral cowardice and fine rhetoric. 


THE MINISTRY—CONCLUDED. 


59 


CHAPTER XI. 
the; ministry—concluded. 

4. The minister is charged with giving too much atten- 
tention to the rich and influential in his congregation. 

This attack is not without foundation. The minister 
who is guilty of it is like the man who built his house upon 
the sand. However, they do not all seem to think so, or 
they would revise their methods. I quote from a letter: 
“Too much attention has been paid to the rich, and the 
masses of the people have not been reached with the Gospel.” 
Another : “Not enough sympathy with the masses.” These 
are serious charges, and are serious because they are too true 
to gainsay. I am not writing to excuse myself, or any of my 
brethren, of this fault. He who is guilty must bear the 
brunt. The Gospel was meant for the masses. The masses 
are not rich, and, according to the common way of putting 
it, they can scarcely be said to be “well-to-do.” Lincoln 
said: “The Lord liked the common people; that was the 
reason he made so many of them.” At any rate he addressed 
his message to the masses. He eat and drank with publicans 
and sinners ; and said : “ The poor have the Gospel preached 
to them.” 

With many a minister it is very different now. He has a 
fixed salary. The “ well-to-do ” and richer are the largest 
contributors. It is necessary that they should have special 
attention. He must be careful “not to offend one of these 
little ones.” He calls upon them and treats them with great 
suavity. Should a stranger of character attend his church, 


60 


TEN MINUTE CHAPTERS. 


he is introduced to the elite , the elders and deacons, the 
judges and generals. He bows his knees fo Baal and Ashta- 
roth. He is mindful in his preaching to say nothing about 
“spiritual wickedness in high places.” 

What does this mean ? A degenerate priesthood. Slaves 
to salary, policy, and fashion. Can this be said of many? 
Of some ; of too many. God give us a ministry who respects 
manhood, not moneyhood. And give us a ministry whose 
heart is on fire for the people, the masses, the poor, the 
humble and the outcasts. 

5. “Ministers believe and accept excuses that are friv- 

olous ,” says one. 

Few neglect duty and the means of grace the church 
affords without having an excuse ready. They had a severe 
headache; the baby was sick; some visitors came; was 
invited to a party ; there was a concert; too tired ; had some 
work to do ; did not get the work done in time; got up too 
late ; had to post books ; clothes were not good enough ; had 
to stay at home and get dinner; did not get morning work 
done; wife did not want to stay alone, and a thousand other 
things of as little value. Why people do not tell the truth 
I cannot tell. All excuses are devil-born. The preacher, 
out of a heart that forbids offense, is as harmless as a dove, 
but fails to be as wise as the serpent. He accepts the 
excuses as gold coin. If he does not, he offends, and to 
offend is to be uncharitable. The people soon see their 
excuses are accepted, and they continue to stay away from 
church and offer excuses. The minister continues to accept 
them, and works a moral wrong against such members of his 
congregation. There is one way out of the difficulty: Quit 
accepting excuses. As for myself, I have been refusing to 
accept them. If my parishioners, at any time, fail to do 
duty, they must present their excuses to the Lord Jesus 


THE MINISTRY—CONCLUDED. 


61 


Christ, and not to me. If, out of the consciousness of their 
hearts, they realize his forgiving or condemning grace, it is 
not for me to interpose. It is wise for me to inquire into the 
reasons for absence from stalled services, and such other 
work as the parishioner may have agreed to do, and some¬ 
times may say: “I believe you have an excuse you can 
conscientiously give to your Master, Jesus Christ.” Why do 
I assume this attitude ? Because I know that the majority of 
excuses offered are simply attempts to self-justification ; and 
because they do themselves a moral wrong is no reason I 
should attempt to palliate their offense by adding consent to 
excuse. 

5. Theology is too speculative and not sufficiently practical. 

“ Preaching is too far above ordinary people,” says one; 
“ Ministers forget that the ordinary working man is not so 
well educated as the clergy.” “Preaching not practical 
enough. ” “ Speculative theology. ’ ’ 

This is a practical life and we are living in a practical 
age, and to sustain this life we must be fed upon practical 
food. Our people must stand upon well defined certainties. 
Feeding on speculative theology is like living on tapioca 
flake, or spiced soap bubbles. In this age of problems which 
relate to the masses, every preacher can find subjects that 
are real and that take hold of the hearts of the people. He 
has as much right to preach on limited or restricted immi¬ 
gration as the stump speaker has to talk on the tariff question. 
Sure, he has too much consecrated judgment to allow him to 
talk on civil service reform at a funeral, or heavenly recog¬ 
nition to a people who won’t recognize one another here. 
You always know the preacher by the subjects he treats. I 
know a minister whose everlasting theme was evolution, and 
it resulted in losing his congregation, and the congregation 
losing him. In this world of devilution we can get along 


62 


TEN MINUTE CHAPTERS. 


with less preaching on evolution. At all events, the minister 
must be practical. Practical in the pulpit and out of it; 
practical in his life; practical with a practical people; 
always practical. 

7. It is thought that he preaches the love side of the 
Gospel too much. 

Indeed, one says : “The ministry preaches the love side 
of the Gospel, which appeals to the affections, largely devel¬ 
oped in women, and does not now preach that the wicked 
shall be cast into hell, to any alarming extent.” 

Here is a walled city. In its towers are watchmen. They 
appeal to the people to stand by their city. The city loves 
its citizens; and its citizens, from a sense of love, should 
stand for the city. The enemy is at hand. Still the watch¬ 
men herald the gospel of love to them. They are not telling 
how near the enemy approaches, with what armies and dag¬ 
gers they come, nor what the fate of the city is about to be. 
They still preach love. The business of the watchmen is to 
“blow the trumpet and warn the people; then whosoever 
heareth the sound of the trumpet, and taketh not warning; 
if the sword come, and take him away, his blood shall be 
upon his own head. But he that taketh warning shall deliver 
his soul.” The minister must preach the whole Gospel. 
Some people will not move until they are warned. The love 
of the Gospel is the greatest theme, but that does not war¬ 
rant the neglect of the warnings. Stern man must be warned 
and compelled; women are attracted and drawn. It is 
scarcely possible to picture the terrors of the law too great. 
It is said that Will Carleton said: “If you want to make man 
appreciate heaven well, just pitch him into hell a spell.” 
When a man is brought to see the wickedness of his life and 
the justice of the law, he may then fly for refuge and seek a 
retreat in the riven side of a living Savior. 


THE MINISTRY—CONCLUDED,. 


63 


8 . “ Too much cold preaching .” 

“Not enough warm, practical Gospel.” Another says: 
“I think that the minister who will wait on God until he 
is endowed with power from on high, will be able to set his 
pulpit aflame with the fire of the Holy Ghost in such a 
manner that even the men will come to see it burn.” 
“Preach Christ positively to men by MEN of prayer.” 
“Men might be gotten as secret societies, or clubs, or busi¬ 
ness interests get them, but the church must get them only 
by a changed heart. To this end we have to preach the word 
in faith, in the power of the Spirit.” It was the work of the 
priests and Eevites to see that the fire upon the altar was 
always burning, for the Eord had said: “The fire shall ever 
be burning upon the altar; it shall never go out.” The mes¬ 
sage of salvation which warms and softens and transforms, 
preached by a heart aglow with love, zeal and knowledge, 
will kindle upon the altars of many souls—even upon the 
altars of men’s hearts. 


64 


TEN MINUTE CHAPTERS. 


CHAPTER XII. 

SOME OF THE PROFESSIONS. 

A profession is the occupation to which one devotes 
himself. Some professions are very empirical and demand 
all one’s time and attention; in other professions leisure is 
enjoyed at stated intervals. About some are thrown demoral¬ 
izing agencies; about others, a purer and more exhilarating 
spirit. Almost all the professions and occupations are 
represented in the churches. And yet it is with amazement 
that one beholds the indifference with which the church is 
treated by some of the professions. However, the present 
age is in advance of all others regarding the attention 
received by the church from the men of various occupations. 
More professional men, men of skill and acumen, have 
found refuge in the Christian church in the last twenty-five 
years than in any similar period since the Cross was planted 
on Calvary. 

“The chief glory of any people,” says Samuel Johnson, 
“arises from its authors.” Mohammed, in his Tribute to 
Reason, says, “The ink of the scholar is more sacred than 
the blood of the martyr.” This introduces us to authorship 
and authors. Through this profession a mighty gospel has 
been preached. It has been, chiefly, the gospel of humanity, 
which has enjoyed a graceful evolution. It has taught the 
divinity of reason and thought, and has drawn with it many 
disciples. While the church has burdened its people with 
the yoke of faith and works, authorship has burdened the 
world with the yoke of free thought and humanitarianism. 


SOME OF THE PROFESSIONS. 


65 


Without farther argument, what is the result? Its effect 
upon the world has been visible. The printing press has 
made it possible to reach vast numbers at a reasonable 
expense. One book often reaches many people, and many 
books reach a multitude; so that the author becomes a 
teacher in a large district, with possibilities circumscribed 
only by the world’s circumference. As a rule these books 
are very refreshing and out of the many authors it is not 
difficult to choose to your liking. And instead of listening 
to the prosy preachers on Sundays it becomes a pleasure to 
stay at home and enjoy the author of one’s own choosing. 
But authors themselves are not unmindful of this same 
privilege and they too neglect the church and its blessings. 
Many of them are men of the world whose god is reason ; 
many are semi-religious ; while the consecration of many 
others to the church and its gospel is worthy of remembrance. 
The nineteenth century has seen a wonderful revival along 
this line. Its greatest authors have been Christian men 
paying tribute to the virtues of the Christian religion. Most 
authors of repute are now members of some evangelic body. 
But to-day competing interests among publishers have made 
books very cheap, and private libraries of select volumes a 
possibility to the many. Particularly so is this of fiction. 
The entrancing story is taken from the shelf on Sunday and 
enjoyed amid the sanctities of undisturbed hours while wife 
and children have gone to Sunday-school and church services. 

My attention is next drawn to journalism, which has 
come to be one of the most important professions in civilized 
life. There are about 20,000 journals published in the world, 
one-half of which are issued in the United States alone. Of 
this 10,000, one thousand are dailies. News for the daily 
press twenty-four hours old is stale. Everything must be 
fresh and sensational; if not, it is rejected, or accepted 
simply as filling. The Sunday newspaper is a creation of 


5 


66 


TEN MINUTE CHAPTERS. 


very modern date. It is usually twice the size of the regular 
weekly. Sensational news, pictures and stories are sought 
for it. Every endeavor is made that it should be attractive 
and should have a large sale. Business men make special 
efforts to reach the eye of the public by giving special 
advertisements for the Sunday issue. Boys are inveigled 
away from home, Sunday-school and church influences to go 
upon the streets and sell the special Sunday edition. Men 
fall back in their easy chairs and read the sensational news 
until it is too late to get ready for church. The editors, 
reporters and compositors are wearied with their seven-days- 
in-the-week job and being used to the fresh, breezy, exciting 
news, would rather remain quiet and rest or go in quest of 
the sensational. The power and virtue of the press cannot 
be denied. But it is an agent used to great advantage in 
getting men to break the fourth commandment. Also it is an 
effective agent in getting editors and reporters to break 
confidence with themselves and cause them to write and 
report according to the demand to gain patronage. News¬ 
paper men are not very religious. The methods of journalism 
are so corruptive, it is difficult for them to be religious. They 
say the press is better and purer in morals than it used to be. 
That is a question with two sides to it. The religious press 
has compelled the secular press to revise some of its methods. 
The proposed religious daily in the cities will do more toward 
the solution of this phase of the question. As it is, journal¬ 
ism is one of the reliable excuses used by men to keep them 
out of the church on the Sabbath. 

Look to the law. Few men in that profession are true 
Christian characters. Not a great while ago an American 
journal had a symposium on, “ Can lawyers be Christians ? ” 
To my mind it is not a question. But it is a question,“ Why 
are not more of them Christian men ? ” I can see some 
agents which help to account for it. Man in the legal 


SOME OF THE PROFESSIONS. 


67 


profession sees man at his worst. He has to do with the 
accused and the criminal. He beholds the deacon and elder, 
the parson and parishioner, suing and being sued by those of 
his own denominational persuasion. Perhaps he is as often 
the lawyer for the churchman as he is for the worldling. 
He sees no difference in their general demeanor. He hears 
them promise to tell the whole truth and nothing but the 
truth in the case pending, and then sees them take the 
stand and perjure themselves. He loses confidence in them 
and their religion. He does not care to go to Sunday-school 
and have for his teacher the man who, under oath, swore 
falsely ; he cares less to go to prayer-meeting and hear the 
unrepentant deacon pray; he loses his desire for general 
church services from similar reasons ; he remains away from 
communion because he does not care to take the bread and 
wine from hands stained with perjury and crime; finally he 
quits going to church. It is easy for him also to drift into 
crime. He learns “the hocus-pocus science that smiles in 
yer face while it picks yer pocket.” For rich round fees he 
helps to make the “ law grind the poor, and the rich men 
rule the law.” By wisdom and craft he works many an 
injustice, and, losing confidence in his own religious 
intentions, believing that others have lost confidence in him, 
he again has a reason for quitting the church. 

Our frequent campaigns develop a host of politicians. 
Now, to my mind, it is not a very good sobriquet to be called 
a politician. There is something very corruptive in politics. 
Ordinary politics and religion do not work well together. 
It is a bad sign to see a man craving office. As a rule it 
indicates that the man is growing little. In a country of 
self-government the officer is the servant. “ Is the servant 
greater than his master ? ” Who is his master ? The people, 
the citizens. The private citizen who intelligently attends 
to his own business and sleeps at home, is the great man of 


68 


TEN MINUTE CHAPTERS . 


such a government. He is so great that even the President 
has no right to raise his latch and enter his home, plow do 
men get into office ? What becomes of the campaign funds ? 
Why did Talmage say in his sermon the Sunday before the 
recent national election, that the party that could command 
the most money would gain the election ? Why should the 
central committee assess the county candidates from $100 to 
$500 for campaign purposes ? It is for corruption monej' ? 
Certainly much expense is attached to a campaign — much 
legitimate expense. But politicians know that a great share 
of it is boodle expense and purchase money. Now it is as 
hard for the politician after such work to go upon his knees 
and pray the prayer of faith, as it is for the man who profited 
from his right of franchise in selling his vote to stand up the 
next Sunday and confess his sin; and neither one seem 
inclined to do it. Many men have gone into politics warm¬ 
hearted and with good consciences; they have come out like 
cinders and with disturbed consciences. The effect of cam¬ 
paigns and politicians is to sap the church of much of its 
masculine vitality and piety. 

My attention is drawn to the medical profession. It is 
one of the noblest to which a man may feel himself called. 
His mission is sacred. When he is called to see the suffering 
patient, he has had committed to him the future destiny of 
one of his fellows. He goes through life in the dark—not 
figuratively always, sometimes in reality. He is not a society 
man, he has no time for that. He seldom makes a social 
visit, he is too glad for a time to rest. He enters your home 
when it is clouded with fever and suffering. Great is his 
mission to cheer and make alive. He must go when called. 
Time is not his own. If he goes to church he is often called 
out before the service is over, if not at the beginning of the 
sermon. He learns to neglect church work. The truth is 
he, in the multitude of professional calls, learns to slight all 


SOME OF THE PROFESSIONS. 


69 


other calls. More than that, he becomes acquainted with 
the home life of very many people. He is in the Christian’s 
home and the home of the barbarian. He learns that the 
inside life of many churchmen is not in harmony with the 
professions they make, and he learns to call their religion a 
farce. He does not say it in so many words but he knows it. 
It has its effect upon him in cooling his ardor for religion. 
He fails to reconcile the practices and employments of 
many with their religious professions. It may be he is 
more honest than they and will no longer worship with 
them. He prefers solitude. Additional to all this his pro¬ 
fession opens the way for him to practice many crimes and 
attempt many experiments, as well as to cover them up and 
hide them away. Guilty of too many offences the church is 
no place for him to go to be tortured by conscience and 
sermon and prayer. So he chooses to stay away and does. 
However, the per cent of attendance upon the church by 
men of the medical profession is believed to be greatly in 
advance of former times. 

Now I intended to talk of the military and railroad 
occupations but my time forbids it. Sufficient, it is, for me 
to say, that the growth of morals among the railroad men is 
in advance of that among the military. The work of the 
Young Men’s Christian Association among railway employees 
has borne much fruit and many of them have become 
excellent churchmen. Superintendents have observed that 
they get better results from moral employees, so they have 
w T orked a reform among their men. 

When men forsake the church the fault is not so much 
with the church as with the men who forsake it. Our 
religion is a reasonable religion with reasonable require¬ 
ments. It is not the work of men’s hands, nor the device of 
men’s wisdom and craft. “Let us hear the conclusion of the 
whole matter: Fear God and keep his commandments; for 
this is the whole duty of man.” 


70 


TEN MINUTE CHAPTERS. 


CHAPTER XIII. 

YOUNG MEN. 

I recently clipped from a paper the following: 

“Of the 7,000,000 young men in this country, 75 per cent 
do not attend church ; 95 per cent do not belong to any 
church; 97 per cent do nothing for the church ; 70 per cent 
of our incarcerated criminals are young men.” 

At this time I am unable to say that these bear an official 
stamp. They indicate that the young men of our land are in 
a perilous condition, so far as their devotion to the church is 
concerned. I wish it were otherwise. I believe in young 
men. I am a young men’s man, and I want my church to be 
a young men’s church. It is a significant fact that, since the 
presidential election in 1888, nearly 4,000,000 young men 
reached their majority and voted for their first president at 
the recent national election. According to the above per 
cent 1,000,000 of those attend church, or there are less than 
2,000,000 young men in America in regular attendance upon 
the sanctuary. 

Not long ago the Sunday School Times contained two 
important statements: “Young men rule the world. Young 
men always have ruled the world.” It continues : “Young 
men ought to rule the world. It is well for the world that it 
is ruled by young men. Old men are to be respected for what 
they have done, and are to be held in reverence for what 
they are; but they cannot do the work of young men, nor 
can their fullness of years nor richness of experience be a 
substitute for the aspirations and imaginings and enthusiasm 
of the young.” 


YOUNG MEN. 


71 


It is not difficult to give numerous examples of those 
who have become illustrious while young. Alexander, 
Caesar and Napoleon were all acknowledged great com¬ 
manders in their twenties. Cortez looked upon the golden 
cupolas of Mexico when only thirty. Byron, Keats and 
Burns had finished their poems and lay down to die when 
they were only young men. Bryant, at the age of eighteen, 
wrote “Thanatopsis,” one of the greatest poems in American 
literature. Raphael gave to art his immortal creations and 
surrendered his pencil and brush at the summons of death 
when only thirty-seven years old. I/uther had unchained 
the Word of God, and practically won the great battle of the 
Reformation in his thirty-fifth year. Herodotus, Demos¬ 
thenes, Hannibal, Sophocles, Charlemagne, Charles XII, 
Napoleon, the younger Pitt, Alexander Hamilton, Newton, 
Bacon, Macaulay, Dante, Shakespeare, Milton, Goethe, Watt, 
Mozart, Michael Angelo and Calvin were famous as authors 
when young. True, these names belong to men of the past, 
but the present is illustrious with the names of young men of 
distinguished ability as editors,inventors, lawyers, physicians, 
ministers, manufacturers, bankers, merchants, statesmen, 
publishers, professors, authors. Why is it so ? The young 
possess the enthusiasm, hopefulness, vivacity and buoyancy 
which are of the greatest value in human achievements. In 
the words of one: “The church must avail herself of the 
indomitable energy and all-conquering faith of her youthful 
Davids, who, with a ruddy glow of health upon the cheek 
and a loyal love to Israel in the heart, shall dare to confront 
the stalwart Goliaths of sin and infidelity.” We need 
our young men. We must have them. They deserve a place 
in the church They must have it. If it is necessary to 
reform our methods of work, let us reform them, for we must 
have more young men. By wisdom and craft, consecration 
and strategy let us make our churches homes for them. 


72 


TEN MINUTE CHAPTERS. 


“We get what we work for.” Then let us, trusting in the 
Lord Jesus Christ, work for young men. 

Rev. Washington Gladden, D. D., pastor of the First Con¬ 
gregational church, Columbus, Ohio, sent out a number of 
letters to young men in the city, asking the reasons why 
young men stood aloof from the churches. The result of 
that inquiry was he got a good many replies from which he 
prepared an address and gave it to his congregation, and, 
with some revision, submitted it to the Congregational Sunday- 
school and Publishing Society, Boston, Massachusetts. It is 
entitled : “The Young Men and the Churches : Why some 
of them are outside, and why they ought to come in,” and 
can be had for ten cents. The following reasons are most 
substantially aswered by him : The young men urge the lack 
of religious training in earlier years; too much caste ; lack 
of attention from members; not popular among society 
people to be openly and actively identified with church work ; 
as students, must stay away to study; church services are 
dull and sermons too long ; many prefer to devote their time 
to rest and recreation, or reading, or society; like to sleep 
in the morning, read the papers in the afternoon, and go to 
see his girl at night; Sunday is the “ day off,” the only day 
offering an opportunity for a little variety; no one invited 
me to go to church; too much carping and unsympathetic 
criticism; too ready to pick flaws in the conduct of young 
men; many, in times of universal religious excitement, 
impelled solely by the emotions and impulses of the hour, 
profess changes of sentiment and character which, in the 
nature of things, could not take place; a certain natural ret¬ 
icence of many minds with respect to the expression of 
religious thought and feeling; thrust out because of inade¬ 
quate theories respecting the church membership of the 
children of Christian parents; the Christian life is unmanly; 
the inconsistency or hypocrisy of its members; ministers do 


YOUNG MEN. 


73 


not believe what they preach ; no difference between the 
people of the church and the people outside the church; 
churches are seminaries of ignorance and superstition; 
infidelity shows independence. 

Were these charges true they would be very serious, but 
Dr. Gladden has met them in a happy and fruitful way. He 
closes his book with an admonition and exhortation. He 
admonishes young men : “Do not too hastily conclude that 
this Christian faith is an effete superstition ; study it broadly, 
historically, as a great world-fact; beware—may I say it ?— 
of bigotry; be careful lest you identify Christianity with 
what is no part of Christianity, and reject it because of out¬ 
worn garments of philosophy which it once wore, but has 
now cast off; is it not possible for you to find some body of 
Christian people, between whom and yourself there may be 
many points of sympathy ?” He exhorts young men in this 
way: “It is a good thing to go to church regularly every 
Sunday as a mere drill in external decencies and proprieties; 
to identify yourself with the best people in the community, 
and to spend an hour or two every week in their company, 
will increase your self-respect, and benefit you in many ways; 
it is an intellectual stimulus; but the real reason for your 
going to church is that you are a moral and spiritual being, 
and that the church offers you an opportunity for the nurture 
and training of your moral and spiritual faculties ” 

Young men, I am quite sure you want to make the best 
of life. How can you do it ? Know yourselves. Know God. 
Devote your life to doing good. Watch for opportunities. 
Let your ability be the rule of your efforts. Never quit cer¬ 
tainty for hope. Persevere. Act from principle. Be hearty 
in all your labors. Cherish all means of grace. Surrender 
yourselves entirely and affectionately to Jesus Christ as your 
personal Savior. Lead a life of prayer. Take the Bible as 


74 


TEN MINUTE CHAPTERS. 


the rule of your life. “Show thyself a man.” “Stand fast 
in the faith, quit you like men, be strong.” Be a man. 

If you fill this prescription you will then be a member of 
some religious body, actively engaged in its services, and 
will be found at your post of duty whenever duty calls. You 
will then be in line with the world’s greatest and best men 
who are Christians, members of some church, and regular 
attendants upon it. “Wherewithal shall a young man cleanse 
his waj'S ? By taking heed thereto according to Thy word. ” 

“Oh, sweeter than the marriage feast, 

’Tis sweeter far to me 
To walk together to the kirk 
With a goodly company. 

“To walk together to the kirk, 

And all together pray, 

While each to his Great Father bends, 

Old men and babes and loving friends, 

And youths and maidens gay.” 


THE BOYS. 


75 


CHAPTER XIV. 

THE BOYS. 

I’m on the boys’ side. They deserve to have some one 
on their side. They are often abused and hard and unde¬ 
serving things said about them. I know they are hard to 
manage in the Sunday-school or anywhere else. I know 
they ask many questions and make many exclamations. 
I know they are full of antics, plan many tricks and accom¬ 
plish many jokes. But, I say, I’m on the boys’ side. 

Some of the accusations against the boys are indexes of 
a superior life in them and the legitimate outgrowth of their 
multitudinous experiences. 

The girl’s life is circumscribed. Her experiences only 
occasionally extend beyond the home, the lawn and the 
garden, while the boy’s home is the world. 

He climbs every surrounding hill, and makes excursions 
into the forest and over the plains. He knows where the 
coyote’s hole, the ground hog’s nest, the fish shoal, the 
squirrel hides, the birds hatch their young, the hen sets, the 
“yaller jackets” ground, and, if there is a hornet’s nest with¬ 
in ten miles, he knows just where it is and on the limb of 
what tree it hangs. He knows where every street is and has 
a name for every man in town. He can locate all the orchards 
and vineyards and water mellon patches, in the surrounding 
community, and knows when they are ready for use. He 
sees everything. He hears everything. He handles every 
thing he dares. And he knows something of everything. 
He is cosmopolitan in his makeup, in his sympathies, in his 


76 


TEN MINUTE CHAPTERS. 


likes and dislikes, in his knowledge, in his will power. And 
because of all this, I’m on the boys’ side. 

These are the kind of boys we have to deal with. They 
come to our Sunday-school. I am glad they do. We hunt up 
some prosy mother or old maid or inexperienced girl, and 
appoint them to teach that class of boys. They have but little 
in common. Their likes and dislikes are antipodal. Their 
experiences are as different as that of the caged canary and 
the Bengal tiger. That woman teacher who never climbed a 
sapling, nor hooked an apple from a farmer’s orchard, nor 
played a game of shinny, nor stole a ride on a street car, nor 
went swimming on Sunday, nor scampered the alleys and 
streets at all hours catching glimpses of all kinds of life; 
that woman who, at the age of thirty, does not know one-half 
as much of life in general as the boy of ten or twelve, is placed 
there and is expected to teach those boys. 

The result is a familiar one. But the reason, some how, 
is poorly understood. But when you stop and think and 
candidly study the whys and wherefores, do you wonder that 
the boy of fifteen is such a scarce article in our Sunday- 
schools ? 

The boy is as poorly understood at home. E. P. Roe’s 
“Knight of the Nineteenth Century” deserves careful read¬ 
ing by parents, multitudes of whom have never stopped to 
think what a hard lot the average boy has. When Christ 
came the condition of women needed improvement; now it 
is the condition of the boys. The waywardness of young 
men is the cause of many broken-hearted mothers and much 
lamentation in the church. 

The observation of Dr. Harrington is too good to omit 
right here: “Most boys do not have a fair chance any¬ 
where in the world. Begin with the home and see. We buy 
soft shoes for the feet of our girls and stout shoes for the feet 
of our boys, and sometimes wish we could get shoes made of 


THE BOYS. 


77 


iron or steel because the boys wear them out so fast. Then 
we demand that the boys make no more noise in the house 
than the girls. The result is, they have that incessant com¬ 
mand, ‘ Boys, stop your noise !’ And when they cannot stop 
and still be boys, they are driven out of the house. The 
small boy cannot cut paper, and the larger boys cannot 
whittle in the house, because it maks too much dirt; and 
scarcely one mother in a thousand stops to think what clean 
dirt it is. It is lumped in with mud and called dirt. When 
it rains there is no place in the house for playing marbles 
with the neighbors’ boys. The girls can play with their dolls; 
mothers can help them have a splendid time; but the boys 
are too noisy. Then we wonder that the boys grow up to 
neglect church and to be bad, while the girls grow up to be so 
good. It is no wonder at all. It is the most natural thing in the 
world. It is the ripened fruit of the parents’ sowing.” 

‘ ‘ Boys have no better chance out-of-doors. Fathers do not 
usually buy nails and hammers, boards and tools, for their 
boys to make boxes, traps and countless things they imagine 
they need. These things cost something Did you ever 
think it cost something to support a young man who has 
become worthless through mismanagement?” Boys must 
have something to do. They can’t be idle. If they are they 
are ruined. “Driven out of the house, next driven off of 
the lawn. Will spoil the grass. Is the grass worth more 
than the boy ? Driven into the street to wander at their own 
choosing. They want to play ball; where shall they go ? 
They seek vacant lots, but are first driven off of this man’s 
premises and then off of that man’s ground. They must go 
clear out of town. They get too tired to play before they get 
ready, and are too tired to go home after the game is at an 
end.” As Professor Ely says: “ One half the wrong doings 

of young rascals in cities is due to the fact that they have no 
innocent outlet for their animal spirits.” 


78 


TEN MINUTE CHAPTERS. 


Dr. Harrington continues by saying: “Boys have no 
better chance during coasting season. Horse racing is 
allowed in the streets, and the chief of police looks on with 
enjoyment, but the boys are halted with : * Boys, attention ! 

No boy is allowed to coast on any public highway in this city 
or village, under penalty of law.’ Signed, ‘By order of the 
chief of police.’ What better can these boys say than Topsy: 
‘Wasn’t born ; just growed. ’ ” 

“In a New England town there lived a man who owned 
a fine ‘Spanish Pointer.’ In that man’s family was a growing 
boy, who was fond of harnessing the dog to a cart and 
driving about the town. It afforded the boy a vast amount 
of pleasure. It kept him from bad associates; it interested 
him ; but wise men said to the owner of the dog, ‘ I should 
think you would be afraid that boy would spoil your dog by 
driving him.’ ‘Well,’ said the owner, ‘it won’t spoil the 
boy, will it ? The thing I am anxious about is the boy, and 
if I can rear him and have nothing spoiled but the dog, I 
shall be thankful enough.’ Does every father look at it in 
that way ? It seems as if there were too many who took 
more pains with the dog than with the boy.” 

Besides, boys like to be looked up to, and not looked 
down upon. Nothing is more contemptible to a boy than to 
have his ability underestimated. He is of vast more concern 
than he is thought to be. He is not “bub,” nor “sonny,” 
but a young man, though of smaller growth. If he gets too 
big to go to Sunday-school, or catches the “ fifteen year old 
fever,” it is because he had been considered too insignificant 
to be counted anything but a pestiferous cipher. He 
catches the influence of his environments. If they are tem¬ 
pered with the love and sympathy of home, and with manly 
ambitions, he will reflect them in his young manhood. He 
will not grow up with an estranged feeling toward home and 
parents, nor their religion. 


THE BOYS. 


79 


Parents, be a little more patient with the boy. Get him 
a hammer and some nails, a jack-knife and a whip. Take as 
much interest in helping him to make a jumping-jack as you 
do in making your little girl a doll. Don’t sit and worry over 
your boy and wonder what you are going to do to keep him 
from riding a stick, climbing a sapling, driving the horses, 
asking questions, making exclamations, teasing to go and 
see, and sometimes disobeying. It is quite natural for him 
to do this; and the more so since so much pains is taken 
with his sister indoors and so little with him. “We think 
somehow, the girls are so pretty ; they keep so still; we can 
dress them up in clean clothes, curl their uncrinkled hair 
over the forefinger of our left hand, give them a kiss, tell 
them how sweet they are, give them a doll to play with, and 
then because they stay in the house and keep their clothes 
clean, we think they are but little removed from the angels.” 
And it is all true. But what about the boy ? Is his condition 
so dreadful ? I am persuaded the boys are just as near the 
angels as the girls are, and sometimes a little nearer. Boy 
piety is a fact. And more attention to our boys will make 
young man piety a larger fact. 

The boy is practical — he is practical in everything. He 
can ask a thousand questions in a thousand minutes that 
will puzzle a thousand wiseacres, and every question is 
important and deserves a careful answer. He may seem 
foolish but he is not foolish unless first you are foolish with 
him. He is investigative — always inquiring into. His 
questions mean that; if you don’t tell him what he wants to 
know he will learn it from some other source. He is solving 
— he never leaves a question half understood. He is 
imitative—the chicken, the hog, the horse, everything is 
subject to his imitation. He is analytic — he must know all 
the parts and their relation to every other part of the thing 


80 


TEN MINUTE CHAPTERS. 


under consideration. He is puzzling — because he is not well 
understood. I tell you I’m on the boys’ side, and I’m on the 
boys’ side every time. Only let us study him more and 
understand him better, and our difficulties with him will 
have been lessened. 


THE CHURCH. 


81 


CHAPTER XV. 


✓ 


THE CHURCH. 

“ For he is our peace, who hath broken down the 
middle wall of partition between us.”— Paul. 

The Chinese wall is crumbling; the Alpine obstacles are 
leveling ; the Sahara deserts are blossoming, and the world 
is coming to Christ. This is the world’s opportunity. Seize 
it. This is the church’s opportunity. Improve it. 

The church is perfecting her methods and increasing in 
wisdom. She has a grip upon civilization and is gathering 
unto her bosom the ignorant and superstitious, the barbaric 
and the savage, and is instructing them in the love of Him 
who taught: “And I, if I be lifted up from the earth, will 
draw all men unto me.” 

Christ’s work among men was to perfect the plan of 
salvation ; the work of the apostles was to organize churches 
upon this perfected plan; the work of the church has been 
to operate upon the same plan; and now our work in the 
church is to know no other Christ, no other plan, no other 
gospel. If at any time our methods conflict with these, then 
it is that our methods are wrong, for these are eternally 
right. 

In some things we are wrong. To know our errors is an 
admonition to correct them. 

i. In the first place the Church exhibits too much inactivity 
and indifference. 

A good business man writes me: “The church! What 
shall I say ! The angel to one of the seven churches wrote : 


6 


82 


TEN MINUTE CHAPTERS. 


‘Thou hast a name, that thou livest, and art dead.’ I know 
not of how many churches this may be said, but certain it is 
that we do not set the high standard of Christian living 
before the world that we ought, and we do not do the hand 
to hand personal work that ought to be done. The men 
therefore who seem most apt to seek excuses, say there is 
nothing in it, and the Church does not want them to come.” 

Here I quote from an evangelist of several years’ exper¬ 
ience : “ Perhaps the problem is not faced. Perhaps a 
definite aim is not taken at the men. We get what we 
intelligently work for.” 

The accusing angel, I fear, has a heavy task writing a 
detailed list of the church’s lost opportunities. A word, a 
hand shake, a letter, a tract, a smile, a visit, a kind remem¬ 
brance, is never lost except when we do not do them. We 
forget we pledged ourselves, 

“ To tell to sinners round 
What a dear Savior we have found.” 

If our religion is not worth everything then let us cease 
our pater noster and gloria in excelsis , turn our churches into 
theaters and gymnasiums and club rooms, and patronize 
philosophy and Vanity Fair. Ours is no myth. There is 
salvation in no other name. “He that climbeth up some 
other way, is a thief and a robber.” He that teacheth men 
to climb up some other way, is a traitor and a falsifier. He 
that knoweth the message and delivereth it not, is a lazy, 
indifferent zero. 

2. Coming to see and know our responsiblity we must give 
men to feel they also have a responsibility in this matter. 

One they cannot shirk. As Shakespeare observes: “ We 
that have good wits have much to answer for.”. The talent 
of men outside of the churches is worthy of consecration to 


THE CHURCH. 


83 


moral and spiritual activities, and the work of the church at 
this juncture is to teach men so. 

3. I know we are freighted with fear and policy . 

“ Too much policy.” One of Garfield’s observations was : 
“ If there be one thing upon this earth that mankind love and 
admire better than another it is a brave man—it is the man 
who dares to look the devil in the face and tell 'him he is a 
devil.” Our religion is apt to become a sentiment of suavity 
wherein we regard the sensibilities of the devil too greatly 
refined to say or do anything that might grate upon his ear. 
“Perfect love casteth out fear.” Follow Paul, and not 
Pilate, who said: “Pray for me, that utterance may be given 
unto me, that I may open my mouth boldly, to make known 
the mystery of the Gospel, for which I am an embassador.” 

4. This leads us to another error wherein we find ourselves 
“ willing to compromise with men if they will give money T 

Money, thou accursed tempter! We say we cannot run 
our churches without money! Now, I am going to say it is a 
poor church that is run with money. Sam Jones’ apt truism 
is before us : “It requires grit, grace and greenbacks to run a 
church.” We have some grit and we are praying for more 
greenbacks, but we never once think of the appalling need 
of grace in our midst. Men are too wise to want to come 
into our churches for the blessed opportunity of paying out 
money, and much of the time we haven’t got grace enough 
to keep us from compromising with them for the sake of 
their money. I am not going to say more grace and less 
money ; nor am I going to plead for more money at the 
expense of grace ; but say : “Grace, Lord, more grace.” If 
we do not get more money we shall have to be content with 
what we get but we must have more grace. 

Dear Dord, and shall we ever live 
At this poor dying rate— 

Our love so faint, so cold to thee, 

And thine to us so great ? 


84 


TEN MINUTE CHAPTERS . 


5. Here is another error : The business of our churches 
is done in such a?i impracticable and unbusiness-like way. 

Men like to know where their money goes, and they 
should know. Besides, men of business do not want to con¬ 
nect themselves with such an unbusiness-like concern. Every 
cent of money should be accounted for in books carefully 
kept and reported to the church annually or when called for. 
Business done in a business-like way and honestly will serve 
the church nobly. 

6. ‘ ‘ Too many churches. ” “ Not enough unity. ’ ’ 

“The church is felt—and sometimes rightly — to be a 
burden rather than a blessing.” “A religion that demands 
so many sects is not worth having.” “The business world 
get along with one another, why can’t the churches ? ” 

The world is full of division and discord, and whatever 
of that is found in the church is borrowed from the world. 
So that all the above is not true. It is true, however, that you 
will go into a community of from one to two thousand 
inhabitants and you will find a Methodist, Baptist, Congre¬ 
gationalism Christian, Dunkard, Presbyterian, Catholic, 
United Brethren, colored church, and sometimes two or 
three more organizations, all struggling for an existence. 
They cannot live. It is impossible for them to prosper. 
Religion in that community is usually narrowed down to a 
selfish ambition to outnumber other churches. It is usually 
full of proselyting stories, and hard and unkind feelings 
toward one another. All who are religiously inclined 
are called upon to help support these religious institutions, 
and they are begged of, and dogged at, and hunted for, until 
they get tired and wish they never had heard of church 
or minister or religion. It is then the church is a 
burden. 

Unity and fellowship is the fundamental principle of 


THE CHURCH . 


85 


the Christian church. “Behold, how good and how pleasant 
it is for brethren to dwell together in unity.” “We have 
fellowship one with another, and the blood of Jesus Christ 
his Son cleanseth us from all sin.” 

7. “ Too much toadying to, and welcome for the wealthy .” 

“Too much attention to the rich to the neglect of the 
masses.” Is it so ? It is possible to find churches where it 
is not so : it is possible to find too many churches where it 
is too true. The best pew is hunted out for the “man with a 
gold ring in goodly apparel,” while to the “poor man in 
vile raiment” is said: “Stand thou there, or sit here.” 
“Hath not God chosen the poor of this world rich in faith, 
and heirs of the Kingdom which he hath promised to them 
that love him ? ” Why should we despise the poor or even 
neglect them? “Do not rich men oppress you and bring 
you before the judgment seat ? Do they not blaspheme that 
worthy name by which ye are called ? ” It occurs to me that 
it is about time we were observing the royal law according to 
the Scriptures : “ Thou shalt love thy neighbor as thyself.” 

8. “ The faithlessness of the church .” 

‘ ‘ Tack of spirituality. ” “The church takes it for granted 
that not many men will be converted anyhow, hence, it is not 
worth while to undertake their conversion.” “Men lost 
confidence in it.” “Trying to combine Gospel teaching with 
the world’s views.” “The church puts a premium on con¬ 
servatism.” “Don’t grapple with moral issues.” These 
things clearly indicate the direction of the church. It has a 
form of godliness, but where’s the power? May it not be 
true that we are needing a reformation of the churches of 
the Reformation ? We can do nothing without a living faith, 
and a living faith will not last long unless we combine real 
living works with it. Work for the salvation of men, com- 


86 


TEN MINUTE CHAPTERS. 


bined with a faith that God will own and bless our efforts, 
insures an ingathering of men into our churches. 

But, withal, the church is growing better in her effective¬ 
ness. It is easy to criticise. A crack in the wall attracts 
attention. 

The mistakes of the church furnish food for the world¬ 
ling buzzard. But we are improving. We have a better 
ministry preaching to a better laity, all of whom, in their 
lives, are adhering more closely, to the simple Gospel com¬ 
mitted to the apostles. Our work is growing on our hands 
and we are growing in our work. The chasm between the 
church and le beau monde is growing wider and wider. The 
church is going to the masses and the masses are coming to 
the church. All hail! Laus Deo! 


SECkET SOCIETIES. 


8*7 


CHAPTER XVI. 
secret societies. 

On beginning these chapters this subject was not 
included, but my correspondents have forced it upon me by 
compelling me to think of the many chartered and unchar¬ 
tered institutions, with open doors for men only. It would 
be well for me, as a matter of courtesy, to introduce their 
statements here either as a kind of text, or pretext, from 
which to move forward in the discussion. It must be remem¬ 
bered that they are brought forth in answer to the question, 
“Why are so few men in the churches?” 

“ Another cause is the multitude of secret societies and 
clubs to which they belong.” 

“I know a number of men who deem their lodge with 
its ritual and Bible as good enough to be their church, and 
some of them have more than one to attend every week and 
pay dues.” 

“Many men have clubs and lodges to attend which call 
their minds away from their obligations to the church. Some 
even say, ‘their lodge is good enough church for them.’ ” 

I preface the next one with this statement, that it is from 
a lodge-man who is, at present, engaged in organizing socie¬ 
ties, and who is also a devoted member of a Christian church. 
Hear him in what he has, unprejudicially, to say: “This is 
a day of orders, and a great many, I know, are devoted to 
the orders to which they belong, and as the teachings are, 
mainly, based upon the Bible, it seems, in a great measure, 
to take the place of their religion, or, rather, is their religion. 


TEN MINUTE CHAPTERS. 


I think this more particularly true of those orders that are 
more fraternal than otherwise. Notwithstanding some of 
the most devoted Christians I am acquainted with stand high 
in Masonry and Odd Fellowship.” 

A man, who is at present in the senate, gives his observa¬ 
tion in this way: “ Men have their clubs, their many lodges 

of the secret societies, which say to them in language 
stronger than words, 1 These things meet our spiritual 
needs. Our order is founded upon benevolence, and rev¬ 
erently recognizes God. This is good enough religion 
for us.’” 

In conversation with a grandee of Odd Fellowship I was 
told of a young man who was a member of so many lodges 
that he had an engagement for every night in the month and 
every Sunday afternoon. The gentleman said that he, him¬ 
self, was a member of four societies. We then took the 
morning paper and ran down the lodge directory column, and 
we discovered that, in the city, wherein was but 12,000 pop¬ 
ulation, there were thirty-eight societies, seven of which 
admitted women. My grandee friend said: “It is no won¬ 
der that men never go to prayer-meeting.” 

It is a well known fact that a number of churches 
hold that the lodge system is not only detrimental to the 
church, but that it is not in harmony with the Christ’s 
Gospel. Other things being equal, this is made a test of mem¬ 
bership in the United Presbyterian, the German Uutheran, 
the Catholic, and some other churches. Do these ecclesias¬ 
tical bodies act without cause? Cuibono? They turn the 
question upon the societies and ask: “ Cui bono?” The prin¬ 
ciple upon which these societies act is that of mutual help¬ 
fulness ; but the principle of the mutual helpfulness of 
members of the same sect or order is foreign to the New 
Testament Gospel which teaches, in unmistakable clearness: 
“All ye are brethren. ” Where are we taught the brotherhood 


SECRET SOCIETIES. 


89 


of men ? Not in the societies ; for they only teach the broth¬ 
erhood of secret and sworn confederates. Christianity is the 
first and only patron of the brotherhood of men. Why do 
these bodies exist ? For the welfare of mankind ? Not at 
all; in principle and practice they exist for the welfare of 
the society against all the rest of mankind. 

It is true they are regarded as semi-religious institutions. 
Semi-religious is certainly all that could be claimed for any 
of them, and, to my mind, it would be difficult to establish 
that fact. But it is all the religion many men have, and they 
come to believe it is good enough for them. The direct oppo¬ 
sition to Christianity is not alleged, though some of them 
are doubtless antipodal to the true spirit of the Gospel. It 
is not saying too much when I declare that the lodge, in a 
subtle and insinuating form of evil, tends to make the society 
the substitute for the Christian church and a vital spiritual 
religion. Members have been heard to say: “ If they had 
to leave either, they would leave the church. ” Others have 
said : “That the religion of their lodges was all the religion 
they wanted.” 

A number of the most important societies vaunt them¬ 
selves with pride and arrogancy in the fact that they will not 
accept a member who does not believe in a supreme being. 
What a declaration ! I am sure it is broad enough. Do you 
not know that the Jews call the Christians gentiles, bar¬ 
barians and infidels ? And that to the Mohammedans the 
Buddhists are heathen ? But, do you not know also, that the 
religious creed of the lodge en masse , is broad enough to 
admit Jews, Mohammedans, Buddhists, Parthians, Medes, 
Elamites, and the dwellers in Mesopotamia, into a common 
brotherhood? Unchristian men whose lives do not embody 
Christian principles are boastful of this fact The summum 
bonum of the entire lodge system is, “that, if you will 
become a member of our order, we will protect and help you, 


90 


TEN MINUTE CHAPTERS. 


while you, under oath, pledge yourself to protect and help 
us, divulging none of the secrets of the order. ” This being 
true, the secret society is not an aid to, but an enemy of, the 
church. The church is not a body of select friends but an 
assemblage of “whosoever will, may come.” The benefits 
of the church are spiritual and eternal; the benefits of th e 
lodge are temporal and restrictive. This is not reductio ad 
absurdum , for but a part of the ground from which these 
conclusions result had been reviewed. If the lodge does not 
want criticism along this line, let it carefully remain within 
the functions of its charter, and never assume to be the suffi¬ 
ciency of the spiritual needs of its members. It can never, 
it will never, and it never intended, to do the work and fill 
the mission given to the church by holy mandate. It has 
done, and does do, much of the work the church ought to do; 
but the church has done and is doing a large work the order 
never could do and deserves criticism for allowing the orders 
to do any part of her work. 

I cannot be charged with making a malicious assault 
upon these institutions. I am not; unless you term the 
defense of the holy Christian church an assault. If by false 
teachings, by cunning subtlety, or by any insinuating form 
of evil, men are drawn from the holy religion of our blessed 
Redeemer, I am not worthy the name of a watchman unless 
I sound the trumpet and give them warning. While much 
of these teachings are taken from the Bible, they are not 
based npon the Bible, and hence their delusiveness. Half 
truths are the worst of falsehoods. How can I be expected 
to give commendation to a partial good when it operates to 
exclude men from their highest good, and blind them to their 
greatest needs. 

Did you ever run down over the list of secret societies 
of one sort and another in America, and calculate the number 
of men connected with them ? We have a voting population 


SECRET SOCIETIES. 


91 


of about 12,000,000, and a lodge population of about 6,000,000. 
Some of these men are connected with Christian churches, 
but a vast proportion of them are not. I shall not deny that 
many of the most reputable orders tend to make men good 
citizens and render much needed charity within their mem¬ 
bership, but that they make men good Christians may be 
justly called in question. I have heard it repeatedly that a 
man cannot be a good Mason and not be a Christian, but 
facts deny the assertion. This order is not an exception. I 
only use it as an example. In all my observation I am ready 
to say that, as a rule, the most devoted secret society workers 
are the poorest examples for Christians; and, adding to this 
observation, I note that the best Christians make the poorest 
secret order workers. Is this true ? If so, and I believe it to 
be, then there is something between the church and the order, 
written or unwritten, that serves to produce the above result. 
I fear, and I speak candidly, that the operations of the 
order, when men devote themselves to it, are such as to insin¬ 
uate a spirit of alienation into its devotees, and, hence, to 
draw them from our Holy Communion, established and made 
sacred by the life and example of the despised and rejected 
Nazarene. On the other hand, those who give themselves 
wholly to practicing the virtues included and implied in the 
golden rule, find themselves the benefactors of such rich and 
soul-satisfying rewards, that it would not only appear to be, 
but would be, exceedingly useless for them to burden them, 
selves with other organizations for the selfish benefits derived 
thereby. 

Besides, time means much to a business man. He dares 
not neglect his business, of whatever sort, if he would suc¬ 
ceed. Neither will he neglect it. Being circumspective, it 
is evident that he will come in contact and closer relation¬ 
ship with more men in one of the orders down town than if 
he were to enter a church as a member, so the order receives 


92 


TEN MINUTE CHAPTERS. 


the preference and gets his time. He is not in church for the 
very reason that he is in the society, and has not the time to 
devote to both. 

Now, I have criticised these orders enough. I want to 
speak a word to their praise; that, notwithstanding their 
work is purely selfish, and done within the limits of their 
membership, yet it is a kind of charity that when left to the 
church was not done at all, and is being done very meagerly 
to this day. The criticism upon the church is severe enough. 
Indeed, we have made our religion subject to reproach and 
infidelity, because we have drawn our skirts about us and 
abandoned the poor and suffering as unworthy of our atten¬ 
tion. Men have said to themselves: “The church won’t 
take care of me if I become sick, poor or disabled, and many 
suffer for want of attention when in straightened circum¬ 
stances. What shall I do? I guess I had better join the 
fraternity.” And he does. He gets sick, and the order 
secures him a nurse, or provides him with whatever he may 
need. They visit him; they send words of cheer; they 
nurse him; they send him money ; if he dies they bury him, 
and render comfort to the bereaved. All this the church 
might do and could do, upon some practical basis, but the 
church does not do it except upon an exceedingly limited 
scale. Men are practical in their thinking, and they see the 
order is practical in its operations, and looking mostly to the 
material side of life and its advantages, they choose the 
order, and the church is, at least nominally, abandoned. 
Shall we blame the men ? Condemn the order ? Or, criticise 
the church ? Whatever you do, be charitable, but note the 
fact — that the men cling to the order more closely 
than to the church. The order is here to stay; so is the 
church ; and the supporters of the one may become the sup¬ 
porters of the other. The church can’t afford to lose any of her 
vital godliness, but she can afford to advance in practicality. 


LABORING MEN AND THE CHURCH. 


93 


CHAPTER XVII. 

LABORING MEN AND THE CHURCH. 

This is the age of reality. Never was life so real as now. 
Problems are confronted on every hand. Men’s souls are 
being tried in thousands of ways unknown to Cromwell, 
Napoleon, Socrates or Solomon. With a bare few this is the 
“Age of Sham,” but with the masses it is the age of fact and 
fact’s problems. 

Capital and labor are parting friendship. The present 
relationship of employers and employees is not satisfactory. 
The laborer contends that he has not a proper share of the 
earnings. He wants a proper adjustment of these matters. 

He appeals to public opinion, to society, to law, to the 
church. He grows impatient; gets hold of mistaken ideas; 
saturates himself with socialism; overlooks important facts ; 
flies off on tangents; divides his own interests; harangues 
all who do not believe with him; schools into anarchism; 
then wonders why his cause does not get along better. 

This phase of the labor question is changing. For the 
better ? Perhaps. It is labor against labor now. That 
means that the battle must be fought among the artisan 
classes for the time being at least. To my mind, the solu¬ 
tion of the difficulty rests with them, and they may prove as 
artless in the settling of the matter now as they have in 
former times. 

During all this what attitude has the laboring man 
assumed toward the church ? Have they any complaints 
worthy of consideration ? Do they attend church as they 
should or could ? Or would they attend better under other 


94 


TEN MINUTE CHAPTERS. 


circumstances, and, if so, what are the circumstances ? Are 
their complaints against the church well founded ? 

There is a spirit of antagonism toward the church. “All 
workingmen who are very deeply interested on the side of labor 
believe that most of the capital of the country belongs to 
men in the church, and are, so far, against her.” There 
seems to be a quaint enjoyment had by some people in bring¬ 
ing social, sectional and sometimes political differences into 
the church. It is very unphilosophic and impolitic to the 
church, if not to the cause at hand. And so we observe that 
the difficulty between capital and labor is insinuated upon 
the church, and as much of the capital is represented in the 
church, the laboring men say we will desert her. 

In this case “the laborer accepts his case as of para¬ 
mount interest to religion, and proves the thought by his 
action.” He falls into deeper love with his guild, order or 
association. “It becomes a sort of church to him.” “It 
absorbs his leisure, his love of society, his ‘ surplus.” ’ 

I have collected some of their complaints. With some, 
“The church is our worst enemy.” With others, the 
complaint is, “not of the churches but of the misuse 
of the pulpit to mould public sentimnet against their 
interests.” “The working man hasnot learned much 
from the church of much value.” “Ministers do not 
take the side of labor as they should; more that 
condemn than uphold labor.” “The laboring men believe 
the church is in sympathy and are, in the main, controlled 
by the very men who are oppressing them, and hence they 
take no stock in their profession.” “ Laborers, as a rule, 
have very little faith in churches, because members of such, 
and very often ministers, are not living up to their profes¬ 
sion.” “ Many working men erroneously think the ideal of 
the church has nothing in common with their ideal. ” “I can’t 
afford to go—can’t dress as the rich do, and feel out of place.” 


LABORING MEN AND THE CHURCH. 


95 


“ Churchianity and Christianity have become divorced, and 
we’ll have none of the former without the latter.” 

Some of these complaints represent a very insignificant 
minority of wage-earners. The church is no man’s enemy, 
but it is the friend of man. The church fights sin ; it always 
has ; it always must, or must cease to be. 

The ministry is not opposed to the artisan class. “The 
poor have the Gospel preached to them.” He has blundered 
a good many times in recognizing this class distinction. It 
is the root fallacy of those who make the labor problem a 
specialty. He, perhaps, forgot for a time that Christianity 
knows no classes. 

It may be laboring men have not got that help from the 
church they deserve. “A drawing church is as necessary as 
a drawing ministry.” If men are held to the church, there 
must be something to hold them to. 

Most likely the ministry understands the labor question 
as thoroughly as any class of professional or practical men 
that are accessible. The golden rule is the foundation prin¬ 
ciple from which they reason. Though they are charged 
with being biased and impractical, when they argue against 
the “pillars of Hercules,” set up by the labor organizations, 
that does not crucify the facts. “That labor creates all 
wealth,” is as unphilosophic as it is untrue, and is contra-vr\$z 
to “Paul may plant, Apollos may water, but God giveth the in¬ 
crease. ” “That all wealth rightfully belongs to the laborer,” 
is neither true nor charitable, but, “the laborer is worthy of 
his hire.” Now, there is no sense in the world in which a 
candid mind can come to believe all profits, interests, rents, 
etc., are exploitations—mere plunder of the laborer. “ Cap¬ 
ital is stored-up labor,” is faulty and misleading; and 
nothing better can be said of “labor is king.” Now, because 
reasoning and reasonable men cannot gulph down such fal¬ 
lacies, it is wrong to misjudge them and condemn them as 


96 


TEN MINUTE CHAPTERS. 


the enemies of wage-earners. Men seeking the facts should 
be regarded as the best friends of the artisan classes. There 
are some imaginary and a few real differences. The chasm 
between them is less wide and deep than it has been repre¬ 
sented. A few laboring men have fallen away, and many 
have been inclined to the church. They neither go nor come 
in bodies, Jbut as individuals. They have many minds and 
do diverse things. “My idea is, that a great majority of 
laboring men are in the churches.” “The membership of 
the churches is largely made up of laboring men.” 

They expect a good deal from the church and the church 
will render them untold benefit if they will heed her 
instruction. She suggests the Golden Rule as the basis of 
operation, and that the stronger bear the infirmities of the 
weaker; also that the weaker become the stronger through 
careful combination and organization. 

Organization, combination, co-operation and centraliza¬ 
tion, are the headlines of business and political life. 
“Organized labor has accomplished a great deal in the way 
of educational, temperance and industrial legislation. 
Profit-sharing, co-operation, municipal or governmental 
control of certain industries will all doubtless educate and 
strengthen the people for independency and self-government. 
We are living in an age when the people are taking the reins. 
It may be, nay, it is probable, we shall in time have an 
industrial democracy.” This may be the remedy. When 
the Utopia is discovered and the laborer has been 
able to believe it, he will, with all his heart, enter in and 
possess the land. 

May it not be a fact that laboring men are gaining 
confidence in the position of the church and clergy on these 
questions which so nearly concern them ? And is it not 
a fact that the accredited growing discontent is with capital, 
monopolies, et al , and not with the church ? Is it not true 


LABORING MEN AND THE CHURCH. 


97 


that in the last quarter of a century an effective revolution 
has been wrought in the whole ecclesia , as well as in the 
public press, on this important subject ? 

Who are the laboring class ? I ask this question now for 
I fear a good many have mistaken ideas. According to the 
interpretation of many I would be excluded. One writes me : 
“Those who work with their hands have a mistaken idea 
that they are the laboring class.” If physicians are not 
laboring men, who are ? They are both laborers and bene¬ 
factors. As much can be said of many other professions. A 
wage-earner is a wage-earner wherever you find him, whether 
as clerk, accountant, treasurer of a bank, carpenter, shop 
hand, street-car driver, traveling man, fireman, policeman, 
brakeman, sexton, preacher, teacher, and a hundred and more 
other occupations too numerous and tiresome to mention. 
Now the withdrawal of these as a class, or of any considerable 
number of them, from connection with churches w r ould be a 
misfortune of a magnitude that it would be difficult to over¬ 
estimate. Or to limit the term, as is often done, it would still 
be difficult to properly estimate the magnitude of the 
misfortune. 

Despise not the laborer, for 

“ Who are the nobles of the earth, 

The true aristocrats 
Who need not bow their heads to lords, 

Nor doff to kings their hats ? 

Who are they but the men of toil, 

The mighty and the free, 

Whose hearts and hands subdue the earth, 

And compass all the sea ?” 

Despise them ? They are our fathers, our brothers, our 
mothers, our sisters, our kinsmen, our countrymen. It would 
be despising ourselves, for “we are the noble sons of toil.” 

Despise the church ? heave it ? Forsake your mother ? 
heave your first love ? No! ten thousand times no! The 


7 


98 


TEN MINUTE CHAPTERS. 


testimony of wage-earners in the church puts the thought 
to an open shame. Well may it. I hear the tramp of working 
men, laborers, and sons of toil, “coming, coming, coming, 
as the angels clear the way.” 

“ The morning light is breaking; 

The darkness disappears ! 

The sons of earth are waking 
To penitential tears.” 

“ Break forth into joy! Sing together, ye waste places of 
Jerusalem, for the Lord has comforted his people.” 


THE CHURCH AND LABOR MEN. 


99 


CHAPTER XVIII. 

THE CHURCH AND EABOR MEN. 

The storm-clouds continue. They cast their shadows 
alike upon church and working men, and the shadow has 
lengthened out over industrial, domestic, political and edu¬ 
cational institutions. There is but little to indicate that we 
are arriving at the solution of the difficulty. We have suf¬ 
fered many things of many physicians, and have spent much 
money until we, at times, feel we are greatly impoverished ; 
then, on looking about for results, we discover we are 
nothing bettered but fear we have rather grown worse. 

Among the physicians the wage-earners have consulted 
are socialism, anarchism, profit-sharing schemes, boycots, 
strikes, combinations, lock-outs, guilds, orders, lodges, and 
time would fail me to tell of the devices, schemes and 
utopias offered as a solution of the difficulty, promising 
invaluable help but rendering incalculable disappointment. 
The profit-sharing scheme is thought to be the one offering 
the most satisfactory diagnosis and treatment of the case. 
The appeal to legislation, as yet, has offered little or no 
relief, and its promises are simply incoherent jargons. 
Socialistic revolution and communistic confiscation and 
redistribution are contrary to nature, reason, revelation and 
experience. Organization, bureau registration, co-operation, 
arbitration, etc., are largely empiric and artificial expedients, 
giving, at best, only a partial and superficial amendment. 
Where shall we go for relief ? Is there no balm in Gilead ? 
Is there no physician near ? 


100 


TEN MINUTE CHAPTERS. 


I had thought to mention the church as the Alexander 
able to cut the Gordian knot, but one of my fellows exhorts 
me that, “Among working men, the feeling exists that, 
somehow, the church fails to meet their case.” A little con¬ 
fused, I turn to another whose prophecy is: “ Church 
and state will have to, and must soon, very soon, confront a 
serious problem in that quarter.” Not yet at ease, I seek 
help from another, whose solemn declaration is: “It will be 
solved by no concordat in words, but by a gradual growth of 
understanding and sympathy between the great parties in the 
contention. The pulpit must not alienate either party. It 
will best fulfill its ministry to both by endeavoring to impress 
upon them the need of a higher than human wisdom for the 
termination of the conflict to the general welfare.” 

This leads me to a suspicion, if not a conclusion, that 
the church does not understand its position toward the 
laboring men, or they do not understand the position of the 
church. Perhaps, in all honesty, both parties might confess 
to a lack of clearness and a full comprehension of the 
situation. 

The church is the friend of man; it can, therefore, do 
nothing other than render sympathy and support to man. 
It is his friend whether he is a slave trader, a pirate, a capi¬ 
talist, a laborer, a drunkard, a virtueless wretch, or what not. 
To maintain its true position it must be pronounced upon 
evil in all forms and among all classes; it must also 
unhesitatingly commend every good and every virtue 
indiscriminately. 

The church does not sympathize with the laborer in all 
his aims and undertakings; neither does it with the capi¬ 
talist. It does sympathize with both in all their better aims 
and undertakings. 

The true spirit of brotherhood is taught by the church. 
Wherever that spirit obtains there is liberty—“ liberty to 


THE CHURCH AND LABOR MEN . 


301 


disagree, to investigate, to instruct, to exhort, to rebuke.” 
These things are done in charity. 

The church must be honest upon this, as upon all ques¬ 
tions. It, nor its ministry, should not act the part of the 
cheap politician; no clap-trap sympathy will suffice; they 
must act well their part, for “there all the honor lies.” 
Wage-earners are not unreasonable, though there be unreason¬ 
able men among them. Capitalists are not all villains and 
thieves, though among them some of that sort are clearly 
visible. The church can do nothing else than be honest 
with all men. This it must be. This it is endeavoring to be. 

But, the church is composed of individuals. Every man 
has his creed. As working men are not always honest with the 
church, members in the church are not always honest in 
their attitude toward the working men ; but as the majority 
of wage-earners believe the church is a good thing and it is 
their friend, the majority in the church have profound sym¬ 
pathy far wage-earners, wishing them well and rendering 
them aid. 

However, in times of actual conflict between employer 
and employe, the church—with occasional exceptions—“is 
that of a not inactive non-combatant.” When issues are so 
plain that neutrality is impossible, it must stand for the right. 
When bulls and bears are engaged, and they can be separated 
and their ill-tempers quieted without the peace-maker 
becoming either a bull or a bear, then the church must 
be a peace-maker. There are usually two sides to a ques¬ 
tion ; the church may wisely suspend judgment; it may play 
the part of a conciliator; it may urge arbitration ; it may 
urge the application of the eighteenth chapter of Matthew ; 
it may even issue a mandamus; but in no case can it afford 
to act the part of cowardice or be dishonest. 

There is no disposition on the part of the church to treat 


102 


TEN MINUTE CHAPTERS. 


laborers with any other than the spirit of love, friendship 
and loyalty. 

But, may it not be, that we have advanced too rapidly 
for many of our working-men ? We have fine church build¬ 
ings, with all the expensive paraphernalia that goes to make 
up and sustain such institutions, and have put ourselves 
away from the A, B, C’s of religion, so that “ where one man 
and his family can afford to attend and be benefited by the 
church, there are hundreds of families for whom there is no 
place to go, so far as the church invites, where men can come 
and be really free and equal. True, there are mission 
churches and mission schools, but, as they are unwilling to 
be objects of charity, they stay away.” 

According to William O. McDowell, “The church’s 
influence with the masses, instead of growing, lessens. 
While the expense of the church is so great and above the 
masses, the expense of the newspaper has steadily decreased, 
and is always within the reach of the working-man. If you 
want to know what is the great educational institution of the 
day, patronized more largely than any other by the masses, 
I would tell you to go to the office of any great daily paper 
and ask them the comparative sale of their Sunday edition 
with their regular week day edition.” The last part of this 
statement is undoubtedly true. As to the first part, I am 
inclined to be infidelic. There are a good many reasons 
accessible clearly demonstrating that the church, during 
the Nineteenth Century, and the last half century, and the 
last quarter century, and the last decade, has been reaching out 
toward the masses and gathering them to her communion, as 
never before. The church is, at this moment, taking on new 
zeal—and not without knowledge—in this great enterprise. 

She has been looking, with no little concern, upon the 
efforts of working men to secure places to hold their union 
meetings. She has observed them passing place after place, 


LABOR MEN AND THE CHURCH. 


103 


“ built in the most fitting form for the purpose, dedicated to 
the everlasting good of mankind, with a teacher in charge 
who has devoted his life to the good of his fellow men, in 
the name of God, the Father of all, and yet this place, this 
church—yes, ten thousand of churches—are closed and idle, 
unused for six days in the week, and the working men, who 
so greatly need this same wasted room, must pass by the closed 
and locked doors,” to their union halls. She has calculated 
that the capital invested in her churches is, possibly, greater 
than the capital invested in the drinking saloons, but the 
devil never locks his doors, even one day in the week. 
Thus far she has done nothing, except in isolated cases. 
This attitude has been maintained in all good candor by the 
church, even though this be a criticism upon her sluggish¬ 
ness in not seeing farther and doing more. She may prove 
her wisdom in the end for doing just as she has in this 
matter; or she may awake to see how foolish her treatment of 
working men has been, in that she has not thrown open her 
doors for them to come in, organize, counsel, and hold their 
unions, showing, that while she would not participate in all 
their movements, she would allow her lecture rooms and 
parlors to be used for them in which to meet and counsel on 
all their issues. 

The idea that the church is an institution for the privi- 
ileged classes is losing ground, and that the ministers are 
apologists for the same classes, is also fading. The most of 
the churches belong to the masses of the people, and not the 
privileged classes. In the majority of our churches is being 
preached: “ The golden rule is the solution of the labor 
problem,” and it is not being considered as abominable cant 
either. In some cases it may irritate, and be considered as 
untrue. The doctrine of the golden rule does not necessarily 
intrude upon us the “old, time-disgraced doctrine of non- 
resistance which has alwa} r s been the bulwark of invested 


104 


TEN MINUTE CHAPTERS. 


wrongs.” Some of tlie pillars of the golden rule doctrine 
are: “Resist the devil.” “Recompense to no man evil for 
evil.” “Stand against the wiles of the devil.” “Now shall 
the prince of this world be cast out.” “Put on the whole 
armor of God.” “And when you have done all, to stand.” 
The golden rule makes its devotee a soldier, but it does not 
make him an anarchist. It allows him to take the sword of 
the Spirit, but it does not allow him to throw bombs and 
shells regardless of human life. 

Laboring men, the church believes in you and your 
cause, and that your rights usurped by others shall return 
to you. It is willing to help you secure them. But, it can 
in no way disregard the decalogue and the golden rule in the 
warfare. When you sever your cause from these, you divorce 
yourselves from the church. That is a step the church can 
never take and fulfill its mission. When “the accuser of 
our brethren is cast down, which accused them before God 
day and night,” how was it accomplished? Read and see: 
“ And they overcame him by the blood of the Lamb, and by 
the word of their testimony.” 

I’ll confess to you that now “we see through a glass 
darkly,”and that “ now I know in part,” but that is because 
human knowledge is confessedly defective. Defective by 
limitation and defective by imperfection. The church, for 
these reasons, does not know all; neither do the working 
men. If so, in arraigning one another, we are apt to injure 
the cause of one another. We, each, have faith in our cause, 
and we have hope in the future, but greater than these 
“is charity,” which, please God, may we both have in the 
bonds of unity, peace and prosperity. 


DESECRATING THE SABBATH. 


105 


CHAPTER XIX. 

DESECRATING THE SABBATH. 

“The Sabbath was made for man, and not man for the 
Sabbath,” was the text of Christ’s retort to the Jews, when, 
on that day, he and his disciples passed through a field of 
corn and the disciples being an hungered, they did pluck 
and eat. “The Son of man is Ford also of the Sabbath.” 

On a similar day, when in the synagogue teaching, the 
great Physician beheld “ a man whose right hand was 
withered; ” at the same time he saw a criticising public, and 
asked: “Is it lawful on the Sabbath days to do good or to do 
evil, to save life or to destroy it ? ” Then looking about with 
an expression of authority and sympathy, said: “ Stretch forth 
thy hand,” and the cure was immediate. 

Christ neither recognized husking corn nor seeking a 
physician on that day, but said, rather: “There are six days 
in which men ought to work; in them therefore, come and 
be healed, and not on the Sabbath day.” 

You hear a good deal said about the Puritanical Sabbath, 
its rigidity and unreasonableness. Facts will warrant that 
the Puritans were nearer right than we, who have given 
credence to liberality. In some things we may criticise the 
inflexibility of their day, but I am sure the elasticity of 
ours is subject to a severer criticism. 

The abrogation of the law concerning a rest day is not 
established, for it is recognized by the man of Nazareth and 
his disciples and has come down to us. 

The law said: “My Sabbath ye shall keep, for it is a sign 
between me and you.” It calls it: “The Sabbath of rest, 


106 


TEN MINUTE CHAPTERS. 


a holy convocation ; ye shall do no work therein ; it is the 
Sabbath of the Lord in all your dwellings.” And concerning 
those who keep it, the Lord says: “If thou turn away thy 
foot from the Sabbath, from doing thy pleasure on my holy 
day; and call the Sabbath a delight, the holy of the Lord, 
honourable ; and shalt honour him, not doing thine own ways, 
nor finding thine own pleasure, nor speaking thine own words: 
“Then shalt thou delight thyself in the Lord; and I will 
cause thee to ride upon the high places of the earth, and feed 
thee with the heritage of Jacob thy father: for the mouth of 
the Lord hath spoken it.”— Isaiah:58, ij, 14. 

In Jewish history that day had many adversaries, “ and 
did mock at her Sabbaths.” On it, in the days of Nehemiah, 
there were many found breaking the law. Some treading 
winepresses, some bringing in sheaves, some gathering 
grapes and figs and coming into Jerusalem with all manner 
of burdens. Through her streets went victualers ; fish were 
brought and sold and all manner of ware. So great became 
the profanation of the day that the gates of the city were 
required to be shut, “and charged that they should not be 
opened till after the Sabbath.” The Levites were commanded 
to cleanse themselves, and keep the gates, “to sanctify the 
Sabbath day.” 

That was Sabbath legislation against which much is being 
said by many persons of many professions in our day. 
History is sufficiently conclusive that the desecration of this 
holy day has driven men from God and the sanctuary, and 
has invited divine judgment. The French government, in 
its revolutionary days, did all it could to destroy all traces 
of that sacred day. They even closed the churches and 
prohibited the observance of the Sabbath. They appointed 
every tenth day for cessation from labor and for festivity. If 
any one closed his shop on the Sabbath day, a heavy fine was 
imposed. If any one manifested any reverence for that 


DESECRATING THE SABBATH. 


107 


discarded institution, he was fined and punished. But 
in revolutionizing the Sabbath they revolutionized the 
government. 

Our own government has always recognized that day, 
from Washington to the present. The states have legislated 
upon it in one form and another. The supreme courts have 
rendered decisions concerning official notices published upon 
it and in some cases contracts made. We are a Sabbath 
observing nation. 

However, the flexibility of its observance is visible in 
nation, state, commerce, pleasure-seeking, labor, as well as 
rest and worship. In a few instances the pulpit has recog¬ 
nized these departures. 

The progress of civilization in America renders a verdict 
that the sacredness of the day has been defiled. The 
agencies at work corrupting the virtue of it are hydra-headed. 
Simonides and Diodorus would each be compelled to revise 
their statement, saying, the hydra had respectively fifty and a 
hundred heads. The adversaries of the Sabbath have “a 
thousand several heads, and every head a thousand several 
tongues, and every tongue brings in a several tale, and every 
tale condemns” the Sabbath as a relic of barbarism, a day 
of superstition, and for the study of creeds. In all cases they 
would not dispense with the day, but would modernize it 
and make it to suit their tastes and notions, which have 
grown fastidious through the advancing ages. 

Did you ever stop and look on the multitude who are 
crying: “Away with the Sabbath, away with it, crucify it? ” 
If not, lift the curtain and study the characters. You find 
the saloonist, dealing out death ; the anarchist, trampling on 
law; the drunkard, filling himself with venom; the infidel, 
sneering at the Bible; the pleasure-seeker, saying: “We 
have only one time to live and we intend to have a good time 
while we do live;” the libertines, whose feet go down 


108 


TEN MINUTE CHAPTERS. 


to death and whose steps take hold on hell; the foul- 
mouthed ; whose evil communications corrupt good morals; 
the extortioners, who believe in getting all they can, in 
whatever way they can and from whomsoever they can. 
They are the ones who are most eloquent and persistent in 
crying, “No devil! No hell!” They are the men who strut 
around, drink, carouse, swear, betray and ruin the innocent— 
men whose hearts are lecherous and whose purposes are 
villainous. They are they who, if they ever began, have 
quit reading the Bible, and who neglect the Sunday-school, 
who turn a deaf ear to the admonitions of Christian parents, 
who force themselves into doubt and infidelity, many of 
whom have degenerated into fiends incarnate. 

Do any understand that Sunday excursions, picnics, 
recreations and roundelays, are in such demand from 
pietistic reasons, and that they are for the promotion of the 
sacredness of the Sabbath ? I can scarcely get the consent 
of my mind to believe it and I should adjudge the person 
eccentric in the extreme, who, on enjoying a Sabbath excur¬ 
sion to Saratoga Springs, Niagara Falls, the Garden of the 
Gods, or Yosemite Valley, were to take his prayer-book 
along, and spend his time in repeating collects that were as 
incongruous to the occasion as a sermon on theater-going 
would be at the funeral of a butcher. It would certainly be 
a novel thing for a man to be found reading his Bible and 
praying at a Sunday picnic. I never heard of a man being 
made better sitting on his heel, clapping his hands and 
yelling at a Sunday afternoon ball-game while the New 
York girls play the city scrubs. Men do not take their 
prayer-books along when they go to the beer-garden— 
America’s city resort for workingmen on Sundays. I have 
never known a man hunting on Sunday to pray so hard that 
he died from heart failure. 

Man has never been endowed with the attribute of 


DESECRATING THE SABBATH. 


109 


omnipresence, and so when he goes fishing, hunting, cycling, 
skating, pleasure driving, picnicing, visiting, he is not going 
to Sunday-school and church services. These are not 
engaged in without leaving an influence upon morals and 
character, both of the individual and of the day. 

Most states have laws prohibiting Sunday labor, except 
household offices of daily necessity, and other works of 
necessity and charity; and according to the statutes many 
are guilty of misdemeanors, but the offenses are so common 
that the laws are practically disregarded 

In most states there are laws forbidding horse racing, 
cock fighting, playing at cards, or games of any kind, “on 
the first day of the week, commonly called Sunday.” But 
in many hotel bar-rooms, saloons, restaurants, parlors, livery 
stables, offices, shops, and other places, there is scarcely a 
Sunday passes when the law is not broken by a band of boys 
and men playing at games. Horse racing is not uncommon 
about the cities. But the enforcement of the law in any of 
these particulars would be a novelty, and would be met with 
a multitude of huzzas. 

Furthermore, the states are a unit, having laws forbid¬ 
ding any person to expose to sale any goods, wares or 
merchandise. Some of them have added a clause forbidding 
ale or porter houses, grocery or tippling shops, to be open. 
That these laws are broken with impunity cannot be 
questioned. That a proper and judicious effort is made to 
enforce these laws is doubtful. 

The Sabbath is the Ford’s day. The Ford has made his 
law governing the day clear and explicit, which no one can 
violate without wronging his own soul, and for which he 
shall be called into judgment. 

It is also a rest day. It is sufficient to toil six days, but to 
slave on the seventh day is to “ make bricks without straw.” 
Slavery is “unpaid toil.” “The Sunday worker, like the 


110 


TEN MINUTE CHAPTERS. 


swearer, serves the devil for nothing and boards himself.” If 
corporations would observe this day there would be fewer 
strikes, less boycotts, a decrease of anarchy, and socialism 
would receive a severe chastisement. The laws of righteous¬ 
ness cannot be broken and the offenders escape punishment. 
It is a rest day for servaut and master, for bond and free, for 
male and female, for Jew and Gentile. It is the Lord’s 
labor day. Keep it. 

It has also been called “the home day, the cheering star 
of love.” This forbids its being continued as a recreation 
day such as the world would seem to make it. It is a home 
day in the best sense of the word without which the 
sweetness of home life will be wanting. It is the family 
reunion day. “The lack of it multiplies divorces for wives 
and disgraces for sons.” 

Few, indeed, obey the law perfectly. Those who make 
the best efforts to keep the day holy unto the Lord, are those 
who are most frequently found with the Bible in their 
hands and are in the church. Those who disregard it most 
are those who are found farthest from the sanctuary on the 
Lord’s day. It is a truism that the Sabbath breaker is not a 
church goer. One of the first steps toward the degeneration of 
moral life is Sabbath desecration. Of 1,424 persons received 
into the Missouri state prison, since 1890, 1,100 of them 
declared they had no religious belief. This is prima facie 
evidence that they were not found in the Spirit on the Lord’s 
day, nor were they found in the churches. Of those who can 
say, “Welcome, sweet day of rest,” but few ever reach the 
penitentiary. 

O, that men would praise the Lord for this foretaste of 
the Sabbath of joys above. “ I was glad when they said unto 
me, Let us go into the house of the Lord.” “Those that be 
planted in the house of the Lord shall flourish in the courts 
of our God. They shall still bring forth fruit in old age; 


DESECRATING THE SABBATH. 


Ill 


they shall be fat and flourishing.” “Bake that ye will bake 
to-day, and seethe that ye will seethe,” but “ye shall keep 
my Sabbaths, and reverence my sanctuary : I am the I/Ord ;” 
and “I will give them an everlasting name that shall not be 
cut off.” 


112 


TEN MINUTE CHAPTERS . 


CHAPTER XX. 

INCONSISTENCY. 

Ill 1884, Blaine and Cleveland were the two plumed 
knights of the Republican and Democratic parties. The 
fight was on, and the campaign was one filled with disgrace¬ 
ful recitals of the immoralities of the two men. The papers 
of the respective parties were filled with hard sayings about 
their opponents. There were editorials written that perjured 
conscience and outraged decency. 

Since then Blaine has wrapped “the drapery of his couch 
about him, and laid down to pleasaut dreams.” The papers 
which caricatured him in 1884, now pictured him a hero* 
The editors who villified him then, and nailed him to their 
political cross, have since outdone themselves in writing 
enconiums. 

This illustration is used because it is familiar to you, and 
there is no denial to it. It is difficult to reconcile the ten¬ 
derness of the editorial epitaphs of 1893 with the uncharitable 
denunciations and villifications of 1884. 

Have you heard any Republicans or Democrats say they 
were disgusted at the irreconcilable, discordant, contradic¬ 
tory course of the press, and would not read the papers any 
more ? 

I hear much prating, however, about the incongruous 
acts and inconsistent lives of churchmen, and that they do 
not practice what they preach. Indeed there are not a few 
who declare they would have been Christians long ago, and 
active workers in the church, if it had not been for the lives 
of so many at variance with their professions. 


INCONSISTENCY. 


113 


Here let me intrude a parenthesis : I do not believe in 
any such attempts to shift responsibility. Some men may 
be out of some particular church because some other men 
are in it; but no man is out of harmony with Christ because 
some one else is in fellowship with him. Brother, the real 
reason you are not a Christian is, you won’t be. 

Am I begging the question ? To my mind there is no 
question to beg. However, I shall be frank and make no 
attempt to conceal the repugnant acts and irreconcilable 
dispositions of myself or my brethren. 

When a man enters upon a Christian profession it is 
demanded by men of the world that he lives a perfect life. 
It is true they do not know what perfect living is. They 
have no standard of judgment except themselves and they 
fail to agree among themselves. They try to interpret the 
Scriptures for the Christian professor but they are not agreed 
among themselves in their interpretations. How could they, 
when they are led by selfish notions and distorted 
judgments ? There is only one true infallible guide in 
judgments and interpretrations, and they themselves declare 
they have not that, and some of them go so far as to 
affirm there is no Holy Ghost. Who shall declare the 
inconsistencies of God’s elect? 

The office of the Holy Spirit is to lead and guide the 
disciples of the Lord into all truth. Not to teach them to 
know the truth and nothing more; but to do the truth as 
well How may we know the truth but by testing of it ? O, 
taste and see that the Lord is good, and that his truth is truth. 

But, a disciple means a learner. Now, a learner does not 
know all, or else he would no longer be a disciple. The 
Christian professor is such a learner. He may prove a very 
miserable student and unworthy the name, but, remember, 
he is but a learner, and he can only practice what he knows. 
A very poor, dumb, ignorant, rough student may be just as 


8 


1 14 


TEN MINUTE CHAPTERS. 


honest in his desires for knowledge as he who stands at the 
head of the class. Others may berate him and make him 
the subject of much sport, but they do themselves dishonor, 
while they do their fellow student an injustice. It is an easy 
matter to criticise our fellows but he that judgeth others 
judgeth himself. 

But, further: The Christian professor is only Christian 
so far as he knows Christ. He may not have entered very 
far into the mysteries of Godliness. His human nature has 
not been fully tempered with the Gospel leaven. Many 
crudities appear in his life which testify that he has not 
attained unto the perfect character of Christ; but they do 
not warrant the conclusion that he is not being changed into 
the character of Christ from character to character. The 
work of a Christian life is “to be conformed to the image of 
his Son.” Now he bears the image of the earthy, but, if 
obedient to his guide, he shall bear the image of the 
heavenly. 

This view makes it possible to have an abundance of 
imperfect Christians. Some of them are weaklings, feeding 
only on the milk of the word. Some are crawling, when 
they ought to be able to stand upright and walk. Some are 
walking, when they ought to be leaping and running. Some 
are on crutch and cane. Some are tongue-tied, or cannot 
speak because they would not. Some are pigeon-toed, limp, 
stumble and present a sorry figure. Some are stale, musty 
and mouldy. And as these are epistles read of men, their 
mistakes, imperfections, blunders and crudities, are every¬ 
where visible. 

Now, I dare say, the devil, and many of his imps, are 
mean enough to magnify these and hold them up to ridicule 
and derision. True, they are not attractive in the highest 
sense, and do not even reflect credit upon the Christian cause. 


INCONSISTENCY. 


115 


Many of them suffer great hurt because of stubborn appetites, 
wicked dispositions and faulty undertakings, which is 
splendid buzzard bait for the Satanic multitude. But, I am 
in defense of the one who, honestly, though humbly, follows 
the great Teacher; and I do not believe he is worthy of the 
criticism I find heaped upon him. 

The church suffers most when Satan clothes one of his 
imps and steals him into our fellowship, and the first thing 
we know a grievous wolf is among us. How he got there we 
cannot always tell, and who he is we are not always sure. 
We see wolf-tracks in the parish, but where’s the wolf ? We 
know something is wrong with somebody. Until the true 
wolf is found and ousted, the harmony and prosperity of the 
church is in peril. 

There are more wolves outside of the church than in. 
The inconsistency I see in your life out there is that you 
prefer to remain in the associations of the worst elements in 
the world, rather than accept the invitation to the marriage 
supper of the Lamb. You hunt out the poorest, homliest, 
and most miserable in the church and put them under the 
microscope, and then laugh and taunt. Whatever mean 
and uncomely qualities any Christian character may in any 
way have, belong to Satan, and when Satan summons his 
imps to shout taunts and jeers and huzzas at the irreconcil¬ 
able in these our brethren, he is simply making fun of 
contemptible qualities more fully developed in himself. 

A certain president of a certain college in a certain state 
was going down the street. Before him was a boy, laughing 
as he went at a man before him with a paper pinned to the 
tail of his coat. The president watched the man who walked 
unconcernedly, and the boy in gyrations behind him. But the 
boy had a paper pinned to his coat, and the president 
laughed. The man was making sport for the boy and the 
boy was making sport for the president. Soon the president 


116 


TEN MINUTE CHAPTERS . 


walked into a meat shop, and some one laughingly said : 
“What’s this, president?’’ And, lo, he had a paper pinned 
to his coat. 

Do you see that stumbling Christian going yonder ? Do 
you see those imps, garbage eaters, dudes, drunkards and 
libertines laughing ? Which would you rather be ? Now 
be honest and quit your lying; which ? You have 
been living off of the faults and failings of others long 
enough. From the disposition and looks of you, I should 
judge you had had “ plaguey poor picking.” I wish you 
would forsake your distempered notions and be disciples of 
the Lord Jesus. Are you not aware that man, who was a 
failure under the law, has proven a failure under grace ? But, 
are you not aware that he who, under grace, endeavors to do 
his Master’s will, upon that same one the Master bestows his 
loving mercy ? 

The Father, knowing how you would stumble over some 
of us poor Christians, sent his Son that we might have a 
perfect example. Judas found nothing wrong in that life, 
but said: “ I have betrayed innocent blood.” The centurion, 
having charge of the execution, said : “Truly, this was the 
Son of God.” Pilate declared repeatedly: “I find no fault 
in Him.” The men of Decapolis testified that: ‘He hath 
done all things well.” And God said: “This is my beloved 
Son, in whom I am well pleased.” Then, I exhort you, 
look to Christ. Your finger of criticism pointed at us, 
will not save you. Christ is the only perfect one. John was 
a beautiful character ; Luther was a saint in his day, goaded 
by many a criticism ; Knox’s memory is sweet incense; the 
memory of Finney is like a benediction ; the late beloved 
Spurgeon was a great and good man; there are many now 
living worthy of emulation, but I do not point you to any, 
however good they may be, for you. might be able to discover 
a fault in their lives ; but I point you to Christ only. He is 


INCONSISTENCY. 


117 


the only perfect man ; he is the only perfect example. Of 
right and wrong he taught, truths such as never man spake, 
and he practiced what he preached. Granting that the incon¬ 
sistencies of our lives have been stumbling blocks to some 
of you, I here, and now, point you Jesus. 

I.ook and live, my brother, live, 

I^ook to Jesus, now, and live; 

’Tis recorded in his word, 

Hallelujah ! 

It is only that you “ look and live.” 


118 


TEN MINUTE CHAPTERS . 


CHAPTER XXI. 

“APRONS OF FIG LEAVES.’’ 

An attempt was made by the pristine family to hide their 
first disobedience with the flimsy and unsubstantial covering 
of fig leaves. These were chosen for the want of something 
better. They were not necessary, and were as valueless. 
Having broken the law, they thought to excuse themselves. 
No sooner had they transgressed than the “eyes of them 
both were opened.” What an eye-opener transgression is! 
Impelled by curiosity, greed, passion, or stubborn will, the 
transaction is done, and then, if it is impossible to conceal 
the deed, there is a voluntary exile. The leafy bower, the 
shady glen, the tangled marsh, the fastnesses of the moun¬ 
tains, the secret dens of the city, furnish open doors to 
seclusion, and thither the transgressor betakes himself. 

Listen! I hear a voice! Whose can it be? Is it the 
police, constable, or sheriff? It is “the voice of the Lord 
God.” Oh, that I might forever stop my ears to that voice, 
but wherever I go I hear it. 

Look ! Do you see ? Who is that walking there ? No, 
no; it is not the officer of the law, it is “the Lord God 
walking in the cool of the day.” Hide! It is no use. He 
sees you. That eye! Oh, that I might forever hide myself 
from it, but no, wherever I go it looks on me and reproaches. 

Pity the transgressor! Listen to his wail! “Whither 
shall I go from thy spirit ? or whither shall I flee from thy 
presence ? If I ascend up into heaven, thou art there; if I 


“APRONS OF FIG LEAVES 


119 


make my bed in hell, behold, thou art there. If I take the 
wings of the morning, and dwell in the uttermost parts of 
the sea ; even there ”-. 

You have followed me carefully and patiently in these 
chapters, but hear me a little further. No man offers excuse 
but that he has either done wrong, or else to keep his deeds 
from being construed in a wrong light. In either case, guilt 
attaches. In the first instance because of the wrong done; 
in the second instance, because he did not “ avoid the 
appearance of evil.” All excuses are devil-born. They are 
far from being righteous. The Tord, in his promise to 
defend his children, never once promised to justify their 
excuses. He could not. Once he came and made a review of 
all peoples in all lands, but found. “They are all gone 
aside, they are altogether become filthy : there is none that 
doeth good, no, not one.” 

It is said of the distinguished naturalist, George Cuvier, 
that a fragment of a bone enabled him, in thought, to read in 
it the size, age, habits, specific characteristics of the animal 
to which it belonged. As nothing is hid from God, no diffi¬ 
culties are too great for Him and no self-protection is able to 
resist Him. And while some men are able to tell so much'of 
the animal that lived ages ago, from a fragment of its bone, 
may it not be true that from a flimsy excuse, men under the 
direction of the Spirit of the Lord, are able, in thought, to 
read the size, habits, specific characteristics of the men who 
made the excuses ? 

It is often difficult to detect the unreasonableness of the 
excuses made by men for not being Christians, or members 
of some Christian church, or regular attendants upon stated 
services in the sanctuary. In the foregoing chapters I have 
endeavored to treat some of these excuses with all candor. 
Many other unsubstantial reasons have been offered why 
men absent themselves from worship. Brethren, I have 


120 


TEN MINUTE CHAPTERS 


defended the offerings you have made as far as I have dared, 
and already, some one may say, I have defended them too 
far. But, with much sincerity have I written upon this 
theme. I am going to speak my judgment upon the summa 
summarum of the whole subject. I might continue these 
chapters indefinitely, and you would continue to assign 
reasons why more men stay away from the house of the Lord 
than go. 

The sum total is this: The heart is deceitful. Ben 
Johnson spoke a certain gospel when he said: “Bad men 
excuse their faults, good men will leave them.” “The 
just man falleth seven times and riseth again.” Ashamed 
of his blunder, he passes on. King John observes 
that the “excusing of a fault doth make the fault the worse 
by the excuse.” It is like poking a pillow into the window 
to conceal the break in the glass. Evil dispositions are full 
of excuses and defenses. They are constantly making 
aprons of fig leaves. I am constrained to believe that men 
absent themselves because of acquired habits of sin. 

The little boy goes to church and Sunday-school quite as 
willingly as the little girl. But, when he has been permitted 
to enter the flood-gates of temptation, he ceases his devotion 
and finds more pleasure in other things. I believe that men, 
in their acquired habits of sin, are more numerous than 
women. Being so, they begin to make excuse. They forget 
their responsibility, and there is coming a time when they 
will be unable to find a scape-goat upon which they may 
saddle their apologies. “ What wilt thou say when He shall 
punish thee ?” 

Self-justification is an old theme and an old sin. It is 
believed by many to be right, but it is forever wrong. The 
first gospel to be preached to such an one is: “Let a man 
examine himself.” Oh, the beholdings in a self-examina¬ 
tion ! When men are brought to see themselves as they are! 


“ APRONS OF FIG LEAVES '.” 


121 


“The heart is deceitful above all things and desperately 
wicked.” When a man sees his heart in its true light, the 
hope of his salvation is assured. 

I am compelled to believe in human depravity. I do not 
believe God made me an exception to all the world, 
in that I am the only depraved man of this century. 
I know myself and my life better than any one, save God 
only. I have no apology to make. Dr. Holland said it 
truly: “ Apology is only egotism wrong side out.” I have 
the mercy of Jesus Christ to plead, which I most humbly do, 
believing his mercy is boundless and free, and that he will 
give it me as an everlasting treasure. Neither do I believe 
God made me an exception to all the world, in that I am 
the only one upon whom he condescends to bestow his 
grace. I have seen it fall full and free upon many. I believe 
he is able to save all who come unto him by faith. He is 
most willing to say: “Thy sins, which are many, are all 
forgiven thee.” 

Men, unmask. The world knows you. Certainly you 
cannot deceive God. Throw off your filthy rags. Put on the 
robe of righteousness. Your excuses are simply vanity of 
vanities. Hear the conclusion of the whole matter: “Fear 
God and keep his commandments.” Deceive not yourselves 
longer. Forsake the things that are worldly, sensual, 
devilish. Be honest with yourself. There is no reason, abso¬ 
lutely no reason, for your absence from the church and your 
rebellion to Christ. 

When the world’s great fire-alarm shall sound, and the 
heavens shall roll together as a scroll, and the earth shall 
melt with fervent heat, where, oh, where, my brother, shall 
thy portion be ? Whither, oh whither, shalt thou flee for 
refuge ? “Thou art inexcusable, oh man.” 

The doors of the church are open. It recognizes neither 
race nor color. It says: “Come,” at every ringing of the 


122 


TEN MINUTE CHAPTERS. 


bell, and every song of the congregation, and every prayer 
of its people, and every sermon of its ministry. Whosoever 
will, let him come. Come, without money and without price. 
Enter into its courts with gladness. “ Be not deceived ; God 
is not mocked: for whatsoever a man soweth, that shall he 
also reap.” 


SOME REMEDIES. 


123 


CHAPTER XXII. 

SOME REMEDIES. 

Having reviewed this case thus thoroughly and given a 
general diagnosis, I have come now to consider some 
remedies that have been suggested. 

In the beginning I may say it is difficult to select a 
remedy that will answer all cases and meet all demands. 
The physician who claims to be able to cure all diseases with 
one medicine is denominated a quack and a crank. Many 
of the remedies here offered are not very far-reaching. 
However, some importance is attached to all of them. It 
must not be thought that they are all of equal importance, 
since from the nature of the case that cannot be. Nor it 
need not be considered absolutely necessary to employ all of 
them in one’s life work in the church. In truth it might be 
found, that most of them are useless and burdensome, and 
were better left untouched. On the other hand, other reme¬ 
dies, not here mentioned or implied, may be in use, or dis¬ 
covered, which, because of their efficiency, far exceed, in 
value, the ones here presented. 

Caution is always commendable in the employment of 
remedies. 

With a belief that these will be of use to you and the 
church in general, I submit them with a prayer, that the 
church may, in some way, gain access to the hearts of men 
and that all may be moulded and fashioned after our one 
and only model and pattern. 


124 


TEN MINUTE CHAPTERS . 


1. “Anything that will make the church more efficient in 
the line of character building , will , in the end , overcome the 
indifference of men.” 

The latitude of this statement is great enough for any. 
The wisdom, as to what shall be employed, is left with the 
church. It embraces the great object of the Christian church, 
character building. It implies that “indifference” is the 
principle reason for the absence of men from the church. 
The virtues and dangers of such a remedy may not appear on 
the face of it. It does not believe in the laws of the Medes 
and Persians, but is an antidote of flexibility. It would seem 
< to suggest the thought of self-examination, and then 
from the nature of the disease act according to your own 
judgment. It gives the church the liberty of self-judgment, 
self-justification, or self-correction. It gives it the liberty to 
employ foreign aid and foreign antidotes. It can choose its 
physician, its medicine, its nurse, one or all. 

One great trouble attaches to this remedy: The sick may 
be able to locate the pain without knowing what the disease 
is ; in which case his judgment of selection is more apt to 
be at fault than otherwise, and the wrong remedy would be 
employed with, perhaps, fatal results. 

2. Men are usually employed in business efforts where 
business principles are a necessity. 

In the church business principles are overlooked too 
much of the time. The books are not properly kept, or per¬ 
haps not- kept at all. The result is, if anyone desires to re¬ 
view the work of the church, and go to the books for records 
and accounts, he leaves it without knowing any more than 
he did before going ; and, it may be, goes away troubled with 
the question: “I wonder what became of all their funds; 
and were they employed honestly?” This question is timely 
and very pertinent. Business men will not, as a rule, join 


SOME REMEDIES. 


125 


themselves to a church guilty of such looseness. As a church 
we are not to blame them but assume the blame ourselves if 
we are guilty. We should not become particeps criminis to 
any such crime. 

I do not take this position to defend, shield, or, in any¬ 
wise, excuse men from not becoming churchmen, but to point 
out the fact, that one remedy that can be employed to profit 
which will produce a healthy spirit in the church and among 
men, is : Employ business principles in the business features 
of church work and in all things show honesty. When Gen¬ 
eral Booth, of the Salvation Army, was recently accused of 
misappropriating money contributed for sacred purposes, a 
committee was constituted to investigate the records of the 
army, and it did not appear that such charges could be sus¬ 
tained ; but gave testimony that the books were kept accord¬ 
ing to approved methods of keeping business records. Every 
local church should keep a full and correct record of all its 
proceedings. Accusations of looseness, dishonesty, or un¬ 
principled business cannot then be sustained, and the church 
has gained prestige and honor, all of which is admirable to 
men. 


3. i( Such a unity between different churches or denomi¬ 
nations as that will cause half or two-thirds of the churches to 
be wiped out.” 

I am not going to give too much credence to this remedy; 
for it is a question that is debatable. Are there too many 
churches? In some communities this accusation is sustained 
beyond question. In other communities there are not enough, 
and in many communnities there are none. This is true in 
our own country. Interdenominational unity is increasing 
and so far as it is true it is presenting a favorable impression. 
Denominational unity deserves increase, as well, also, as 
local church unity. 


126 


TEN MINUTE CHAPTERS. 


We do make distinctions in Protestant churches such as 
do not obtain in Catholic parishes. In Catholic churches the 
rich and poor, the royalty and peasantry, sit side by side, 
and together enjoy mass. It is the crime of Protestantism 
to allow local distinctions. ‘‘ Make no distinctions save those 
of character.*’ How would it do to inscribe over every altar 
in every church this: 

‘ ‘ LIBERTY, FRATERNITY, EQUALITY! ’ ’ 

It will certainly become a most excellent ameliorating 
principle to bring into usage where ever it does not now 
exist. 

Give us church union, or at least give us an extension of 
civilities, fellowship and methods whereby we may be able 
to write over all our chapel doors: 

Our methods are one. 

Our fundamental principles are one. 

Our faith is one. 

Our hope is one. 

Our love is one. 

We are one. 

Welcome. 

4. I am particularly impressed in this remedy, and to it 
I plead guilty. Guilty in not taking advantage of it as I 
should. But what is the remedy? The remedy appears in 
the accusation: “ There is not enough thought and prepara¬ 

tion given to the secondary church meetings to make them in¬ 
teresting. If sufficiently entertaining men will be there.” 

The truth is you are compelled to go hunting to find a 
minister, deacon, class-leader, or elder, that is not guilty 
according to the above charge. I take it that the application 
is to be made particularly to the mid-week prayer-meeting. 
Of course the one who wrote me the above did not mean that 
these ‘‘secondary meetings” should be “entertaining* ’ accord- 


SOME REMEDIES. 


127 


ing to the much use to which the word is put. At any rate 
I read in that word that the meetings should sparkle with 
sweet spirit, and be freighted with useful and fruitful thought. 
Those meetings ought to assert themselves because of their 
importance. But if we put no grain into the sack when we go 
to mill, we will have none to grind when we get there; nor 
will we have any flour with which to return. 

5. I am desirous of calling attention'to the importance 
of reading circles in which the best literature is used as the 
basis of all discussions and conversations. 

The reading to be done at home or at the meeting. They 
can be and are made very useful. As usual more women 
join them than men. But men do get interested in Chautau¬ 
qua circles, home reading clubs, and the like, and manifest 
great delight in them at times. This is not the least im¬ 
portant remedy to be mentioned, neither is it what I should 
consider one of the most important. But it is a worthy rem¬ 
edy and one that produces healthful results. It stimulates 
the mental faculties and brings into activity many latent 
forces. It lends cheer and good spirit to the daily toiler, for 
he is given something besides routine work to think about. 
I commend it for the good it has done and is capable of 
doing. These circles may meet weekly, or oftener, at some 
homes, or in the church parlors, or wherever they might find 
a convenient place. They may or may not be under the im¬ 
mediate supervision of the pastor in all cases, but should be 
loyal to the church when organized as one of the adjuncts of 
the church. 

6. The use of clubs other than reading circles are of value 
in interesting men. 

If the club work of a church is employed to any consider¬ 
able extent, church parlors are necessary. I am not quite cer¬ 
tain but that church parlors, bath rooms, reading and library 


128 


TEN MINUTE CHAPTERS. 


rooms, bowling alleys, gymnasiums are to be held in higher 
appreciation than at present. As churches we should have 
appliances for reaching men from all sides very much as the 
Young Men’s Christian Association does. Our work is to 
reach men. Not men only, but men in particular. The 
church must become all things to all men in order that it 
may win men. If the club, organized for pleasure, bathing, 
cycling, exercise, mental culture, or all of these, be the 
means of reaching and saving some, then, by all means, 
employ the club. Let it be one of the methods to draw men 
and interest them in all the ameliorating agencies furnished 
by the church. 


OTHER REMEDIES. 


129 


CHAPTER XXIII. 

OTHER REMEDIES. 

7. Still another remedy of the club sort is found in 
monthly meetings for men only : 

Such as James B. Gregg, D. D., of Colorado Springs, 
described in the Advance of July 14, 1892. He observed: 
“That, while the women of our churches have a great many 
opportunities for getting together socially, very inadequate 
provision is made for the men in that regard. Indeed, for 
the most part, no provision is made at all. There is, of 
course, the prayer meeting, and the church social, but these 
are meetings for both sexes. But women like to get together 
as women, and men perhaps even more like to get together 
as men, as witness the many clubs and lodges and secular 
societies of various sorts to which men only are eligible. 
Now in the church the women have their sewing society, and 
commonly their missionary society, and often their woman’s 
prayer meeting. But the men in a church rarely have any 
organization in which they can come together as masculine 
beings for wholly virile converse.” 

To meet this felt want he organized what he called the 
“Men’s Monday Evening Club.” “It was open to all male 
members of the congregation old enough to be interested in 
its proceedings. A trifling fee of fifty cents, which served to 
buy a record book and postals for notification of the meetings 
for the two winters of the club’s existence, constituted the 
expenses incurred. A brief constitution was drawn up, and 


9 


130 


TEN MINUTE CHAPTERS. 


a president, and secretary, and treasurer, and executive com¬ 
mittee were elected. The organization of the club was of the 
simplest. Its purpose was defined to be the promotion of a 
mutually helpful acquaintance and fellowship of the men of 
the congregation, and the discussion of questions of public 
morals and common interest.” 

The club met during the winter season only, at the house 
of some member. Following the discussion a mild refection 
of coffee and cake, or something of that sort, light enough 
not to be burdensome, was enjoyed. The subjects were some¬ 
times opened by a paper, and sometimes by an address, and 
sometimes assumed the form of a debate, and then at other 
times all were called upon, one after another. Practical sub¬ 
jects were always discussed, such as profit sharing schemes; 
natural monopolies; trades-union and non-union labor; sani¬ 
tation of cities; prison reform; what shall we do with our 
boys; should national political organizations be carried into 
state, county and city politics; excellences and defects of our 
American public school system; the silver question, and 
other questions of importance. The meetings were attended 
by from twenty-five to fifty men. “In fine, I have found,” 
says Dr. Gregg, “our Men’s club a very admirable means of 
getting men acquainted with each other, quickening their 
interest in matters of public concern, and making the church 
a sensibly-felt force in the community. I have been delighted 
to see how sociable men could be. When the coffee is brought 
in the buzz of a ladies’ sewing society is distanced entirely.” 

Such an organization commends itself at once. It can 
not help but furnish some relief upon this vexed question. 
I have known its being employed by several pastors and 
always with good results. I here and now commend it. 

8 . “Make every member a soldier and not an invalid . ” 

Machinery left to itself will rust out much sooner than it 
will, with proper oiling and care, wear out. Soldiers left to 


OTHER REMEDIES . 


131 


themselves, with no work, no drill, no employment, no camp 
nor field duties, degenerate. Many are sick or invalidic for 
the want of a disposition to work, or something to do. We 
have a great many church invalids. They never did any¬ 
thing in the church. They were never given anything to do. 
They were never taught that they should do anything in the 
church. They believed t^at the supreme right inhered in 
the pastor and women of the church to do all the praying 
and the parish work. The result is a familiar one—the men 
shriveled up and dwindled away until they, spiritually became 
walking skeletons, seen and admired of men because they 
were men. Men falsely consider themselves the standing 
army of the nation while the women are the standing army of 
the church. They say: “We are men, my liege.” But as 
Macbeth responded to the murderer, let us put it now: “Ay, 
in the catalogue ye go for men.” Men, if you want to get to 
heaven you must show yourselves manly and take hold and 
lift. I think your wives have been guilty in being too will¬ 
ing to let you shirk duty. I am afraid your pastors have 
been too willing to go ahead and do the work with what help 
they might get from the women. Whatever the reason, men 
are found without “the whole armor of God on,” and are 
losing the inclination they may have had to put it on. 
“Warriors! — and where are warriors found?” Behold the 
women of our churches! But men can be; men must be. 
Some will be by being told; some must be drawn into the 
army; others we will be required to draft. It will be a happy 
scene when our fathers, and husbands, and sons, and 
brothers, shall awake, though in astonishment, and inquire: 

“Am I a soldier of the Cross, 

A follower of the Lamb ?” 

If so then, 

“Sure I must fight, if I would reign; 

Increase my courage, Lord! 

I’ll bear the toil, endure the pain, 

Supported by thy Word.” 


132 


TEN MINUTE CHAPTERS. 


9. Somewhat kindred to the preceding one is this: 
“Abundance of work of the most practical kind for men.” 

“Special work for young men.” “Vigilance, practical 
work for the ministry and laymen.” At work ! good thought! 
But, in the church there is but little to do, and we men have 
plenty to engage us in our business. It goes without contra¬ 
diction that but little is done in the church, however much 
there may be to do; and that little is done chiefly by the 
women, Let the necessities of the church be published from 
Dan to Beersheba and made plain to men. Let the ministry 
devise methods of getting men to work. The church — the 
entire 'church — should move at the command of the pastor 
as an army at the command of its general. On him, in par¬ 
ticular, rests the duty of directing in every department of 
work. He should and must direct with wisdom. All vision¬ 
ary schemes are best kept in the background. He is the 
engine which hooks, first, fast hold to God, and then to other 
men just like himself and says, as the old six-wheeler moves: 
“Come along.” The sons of Anak must be taught the way 
and put to work. Many would work more if they knew how 
better. Teach them. Many would work more if they knew 
what to do, where and when to work. Direct them. Though 
it is late in the day some work of righteousness may be done. 
“Why stand ye here all the day idle?” “Because no man 
hath hired usor hath taught or directed us. 

10. Iam inclined to give you the “Deadtown Epistle ” 
remedy or direction on “How to win men.” It is: “He 
who devotes some part or all of his time to the business of 
winning men from sin a?id death to life and peace must 

First — Win himself—every whit of him, till every pulse 
beat is in unison with the great heart-throb of Jesus , who died 
to save the lost.” 

His blood should often tingle to the very finger tips in 


OTHER REMEDIES. 


133 


his earnestness. He should be so fully won to his work that 
sacrifice and toil would be given cheerfully. 

Such men cannot help but win men. Those they meet in 
the city of destruction or find in the pits of death, will re¬ 
spond to the “tug of a mighty soul ” like their’s must be, if 
thus consecrated. 

Give us a single-hundred, fully won men, whose aim 
and object and purpose is nothing -else but to spend and be 
spent in saving souls, and before a decade has passed every 
hill-top and valley of all lands will blaze with the electric 
light of God’s presence, and millions of men, redeemed by 
the blood of the Lamb, having been won through revivals 
thus kindled, will make the very “mountains and hills break 
forth before you into singing.” 

Oh, for a company of full-of-faith, dead-in-earnest, thor- 
oughly-awake, constantly-alive, always-at-it, never-give-up, 
sure-to-win men, that will now determine to seek the closet 
of prayer, and once and forever give themselves to God for 
this work. Then secular means will be sanctified to a pur¬ 
pose. Then the iron grip of the will, under God, will mold, 
twist and turn various methods, means and opportunities 
into one channel. Then the worker will create plans for 
winning men, and the keen sight of his soul tell him how 
they are to be used. 


134 


TEN MINUTE CHAPTERS 


CHAPTER XXIV. 

ADDITIONAL REMEDIES. 

Thus far ten remedies have been suggested : The neces¬ 
sity of winning oneself; abundance of work ; make the 
members soldiers and not invalids; clubs for men only; 
clubs for both sexes ; reading circles ; more and better prep¬ 
aration made for the secondary meetings; unity; business 
principles employed ; anything that will make the church 
more efficient in the line of character-building. 

ii. I now come to offer some more suggestions. What 
shall the eleventh remedy be ? Suppose we mention socials , or 
the social work of the church. 

Some one thought it of sufficient importance to be men¬ 
tioned. This feature of church work is important in the 
extreme. I am not going to dwell upon the significance of 
dime socials, church fairs, oyster suppers, or ice cream 
socials. Nothing of the kind. I shall not attempt to define 
the pleasure Satan has in beholding a company of Christians 
enjoying such things for the glory of God and the payment 
of a church debt. The social work of the church should not 
be narrowed down to such excrescences, as chutes or par¬ 
achutes. I have seen individual churches fairly burdened 
with this feature of social work until some of its people 
were compelled to cry out: “ How long, O Lord, how long.” 
They bear overwhelming testimony to the fact that, when 
run to extremes, they drive more away from the church than 
they attract to it. 


ADDITIONAL REMEDIES. 


135 


But there is another element in social work not implied 
in the above. It has its origin in love, which, when it is 
enjoyed, produces “fellowship one with another, and the 
blood of Jesus Christ his Son cleanseth us from all sin.” 
This love extracts fear and formalism. It makes every gath¬ 
ering a social one. When the hour of worship is ended, it 
calls every one into informal fellowship. No stranger 
escapes unnoticed. He enjoys a hearty hand-shake from 
more than one, with a “ Come again, and bring your friends.” 
It knows no strangers, but all are friends and acquaintances. 
It is not only social at all church gatherings but it is social, 
for the glory of God, every day in the week. It does not 
wait for the other party to speak, but it speaks. It may o’er- 
step the laws and regulations of society, it matters not, so 
long as it is the line of duty. Its sympathy for snails and its 
attachment to drones is very limited. It makes the church 
as busy as a hillock of ants or a swarm of bees. 

The close of a Sabbath service often reminds me of a 
flock of sheep penned up for some hours; and you go and 
open the gate, and one starts out, followed by all the rest. 
Every one wants to get out first. Nobody spoke to you, eh ? 
And you spoke to no one. The preacher, knowing their folly, 
as soon as the benediction has been said, hastens to the door 
and offers his hand and good cheer to as many as will take 
it, or can be reached. It may be he has a fellowship com¬ 
mittee whose business it is to hunt out strangers and see that 
they are given a welcome, introduced to some of the mem¬ 
bers, and made acquainted with the pastor, but, like many 
committees, they leave the work to be done by some one else. 

This work must be done by some one, or else the church 
will suffer. The men who are in the church should take hold 
of this feature of service and demonstrate its worth. But 
the men need not be alone in this work. The women, being 


136 


TEN MINUTE CHAPTERS. 


in the majority, should have a hand in it. I know there is a 
false modesty which forbids some women doing work of that 
kind. But it never hurts a modest nature to show sociability 
in her church, any more than in her home. 

The excuse that “ nobody spoke to me ” is oftener made 
by men than women. They, the oftener, allege that they 
have not a welcome and are not wanted. However flimsy the 
excuse may be, it is one we have to meet. This is a remedy for 
that, or at least a help. The practice of it will serve to 
attract men and convert them to the practical merits of the 
church. 

The social condition of church work is a feature com¬ 
mending itself. On assembling in divine services greet one 
another. When a stranger enters the church, give him a 
hearty welcome. Always be courteous and careful. Make 
them feel at home. Have sunshine in your heart. The world 
is full of cares, and when one spends six days in home 
duties, the tug of the shop, or the whirl of business, he feels 
as if the church ought to furnish him sunshine. If he brings 
none with him, then you have to furnish it for him. 
Every one should remember that “star to star vibrates 
light.” Don’t attempt to pattern after Old Mother Dismal 
and think there are worlds of piety in it. A long face is no 
more a sign that the church is a splendid place to go, and 
that one has peace with God, than that he is dyspeptic, has 
liver complaint, is mad and pouty, or has lost a dear friend. 
Took as if you were pleased with your God and enjoyed his 
mercies. There are extremes in most things; so in long, sad 
faces and pretentious piety as well as in social giddiness. 
Never be giddy in church—always companionable. Avoid 
boisterousness in talk and laughter—remember, you are in 
God’s house. Never “ o’er-step the bounds of modesty ” in 
anything, but don’t neglect this remedy. It is like a medicine 
to do thee good. 


ADDITIONAL REMEDIES. 


13 ' 


12. Compel men to live as good lives as the women. 

This is mandatory. A mule does not get thirsty by leading 

him to the watering place. The remedy is a good one if it 
can be made practical. With our double standard of physi¬ 
cal, social and moral life, it is difficult to operate this remedy. 
I see no way of using it but by destroying the double 
standard. How shall that be done ? Womanly virtues might 
be lowered to manly vices ; but this would remedy it, not by 
making the men lead as good lives as the women, but by 
making the women live as bad lives as the men. Nobody 
will sanction this method. Then the other way is to lift 
manly virtues higher and to pass judgment upon manly vices. 
You see I have spoken of manly vices. There are no manly 
vices. I only mean by it here the vices of the men. How 
shall this be accomplised ? Not by applauding vice in men 
but by showing them a better way. If they will not choose 
the better way and pursue it, let womanly virtue assert itself. 
As long as women walk the streets with men smoking cigars, 
cigarettes, or pipes, men will walk the streets with the!women 
and smoke. As long as women admit men into their society 
who have been guilty of social vice and exclude women 
guilty of like sins, men will continue in such practices and 
enjoy respectability, while they are, at the same time, pur¬ 
loining the scanty virtue of the unfortunate woman. Then 
who shall administer this remedy ? Whatever the church, 
legislation, or public opinion may do, this remedy must, for 
the most part, ever remain in the hands af our gentler sex. 
Let womanhood stand empirical in womanly virtue, con¬ 
demning the vice of her sister and brother alike. Let 
womanhood be true to charity and virtue all the time, and 
this remedy will produce results of exceeding merit and 
marvelous proportions. 

13. Let us call this the Christian Endeavor remedy ; 

For, “The Christian Endeavor societies are doing a good 


3 38 


TEN MINUTE CHAPTERS . 


work in interesting a great many young men, as well as 
young ladies, in active Christian service.” The co-ordinate 
work of the Young Men’s Christian Association is also good 
and is accomplishing much. But, it is not organized except 
in the cities and larger towns, and requires a secretary to 
keep it moving along in any degree of usefulness. The 
Christian Endeavor society is so planned as to fit every com¬ 
munity where Christian work is done, and every Protestant 
church. It is calling into activity the youthful element in 
the church. There may be more young women than young 
men, but there is a visible increase in the number of young 
men who are linking their fortunes with the church through 
this agency. The truth is, the Christian Endeavor work is 
coming to be the arterial strength of the spiritual life of the 
church. Every department of church work is important, but 
the providential office of the Christian Endeavor society is 
of such excellency that it merits one of the first places in 
the catalogue of all our departments. In it young men find 
something to do, and they have shown a willingness to take 
hold and do what they could. It has, is now, and will con¬ 
tinue, to increase their zeal for religious work. It gives 
Christian work a practical phase. It makes it attractive, and 
makes attractive its usefulness. It magnifies faith and work. 
It says : “I will endeavor,” and young men are making that 
endeavor. 


FOUR MORE REMEDIES . 


139 


CHAPTER XXV. 

FOUR MORE REMEDIES. 

14. The utility of special evangelistic services for men 
only is presented here as a most valuable aid , though it would 
hardly be called , a specific. 

I have been led to study and inquire into who are the 
teachers of crime. I am persuaded, that while woman shows 
guilt of being a party to the evil, that men are clearly in the 
ascendency in the evil. The organized and unorganized in¬ 
stitutions of crime are, for the most part, constituted and 
controlled by men. The official report from the census 
department is strong evidence in support of this. It shows 
that there are 6,405 women prisoners in this country, which 
is a little less than eight per cent of the aggregate ; while 
there are 75,924 men prisoners, which is a little more than 
ninety-two per cent of the aggregate. These figures speak 
eloquently in support of the notion that men control and 
support the institutions of crime, and that men are the vic¬ 
tims of those institutions. That men draw, entice, inveigle, 
persuade, scorn, seduce, wheedle and use every discoverable 
craft, to draw men into crime, is too familiar to every candid 
and honest mind to be gainsaid. No one charges woman 
with teaching and leading the sterner sex into the vast 
amount of crime which the census report gives testimony, 
while she herself forms such a small per cent of the criminals. 
Granting that the law and its officers have shown clemency 
toward woman, the proposition cannot be proven, nor can a 


140 


TEN MINUTE CHAPTERS. 


respectable minority be found to believe that woman is the 
the teacher and man the victim of crime. Man is king of 
crime. 

This fact has led me to observe the influence men have 
upon men in institutions of crime. Men can control, direct 
and manipulate men there in every conceivable way. 

This being true, may it not speak with authority upon 
the value of special evangelistic efforts for men only ? If 
they exercise such authority upon one another in baser life, 
it is reasonable to suppose they may hold a superior influence 
upon one another in a purer life. And it is not a supposition. 
It has been demonstrated to be true and is clearly evidenced 
day by day. The men of a church organized in special work 
will bring results such as are not now known. 

The correlative is true. Women have more influence 
with women. They have worked for women and have drawn 
them into religious activities and into the church, and as 
the men have worked less in that direction their side of the 
house has grown less rapidly. If the men worked for men 
as constantly and faithfully as women have for women, the 
church would not wear such apparel and walk so lop-sided. 

15. Some of my correspondents emphasized the demon¬ 
strative remedy. “Live more on our knees and with our 
biblesN “The teaching and example of Christian charity is 
not a creed to be believed but a life to be lived N 

How imperatively true is all of this! The strength of 
one’s character is only what the life back of it makes it. 
More on our knees and less on the throne; more with our 
bibles and less with unsubstantial literature; more in the 
foot-steps of Christ and less in the tracks of creeds. Not less 
believing, but better living. There are countless ways of 
demonstrating a pure Christian life, and the world cares less 
how it is done, than that it is done. Tired of living accord- 


FOUR MORE REMEDIES. 


141 


ing to the dictum of some church or creed, we turn to the 
best of all creeds, the teachings and example of the Christ. 
I understand the importance of creeds and do not disbelieve 
in them, but in every-day life man wants better shoes and a 
warmer coat to wear than cold, formal, heartless creeds. A 
Christian life means so much! It is a city on a hill. It is a 
candle on a candle-stick. It is an epistle read of men. It is 
man’s best legacy to the world. 

16. “ Upon Christian mothers rests the hope of the church 

and our country. ’ ’ 

The office of a Christian mother is far reaching in results 
and effects. You remember that Napoleon said: “What 
France needs is a generation of good mothers.” Every con¬ 
secrated mother bears a noble* part in this reform work which 
will tell in the generations to come. But I am thinking my 
correspondent only gave half the remedy. What the church 
needs in this direction is a generation of Christian fathers 
as well. Fathers in whom their sons believe. 

Recently a lady told me of her brother’s experience in 
trying to be “tough ” before he was converted ; but after he 
became a Christian, he said to his sister : “Floe, I used to try 
to be tough and to be sceptical, but do you know I could 
never get away from my father’s life ? While there may be 
many hypocrites, I know he is a Christian and lives up to 
what he believes.” How eloquently, how grandiloquently, 
the consistent lives of parents repeat themselves in the lives 
of their children. We do not want fewer Christian mothers. 
They are scarce enough. But we want more Christian 
fathers, whose lives are walking commentaries upon consis¬ 
tent manhood. Good fathers and mothers alike, to whom 
the children can point with pride and assurance, knowing 
their lives are worthy and right. Good fathers and mothers, 
whose lives repeat themselves in the lives of their children. 


142 


TEN MINUTE CHAPTERS. 


Fathers and mothers, whose lives demonstrate the worth of 
a Christian faith and profession. 

“If the fathers were church members as the mothers 
are ; if husbands were as regular at church and prayer meet¬ 
ing as their wives are; if men would come into the church 
and bring the sons, as mothers bring the daughters, both the 
records of our churches and our jails would soon tell a dif¬ 
ferent story. ’ ’ Let us improve the fatherhood of our churches 
and then we shall greatly remedy the brotherhood of them. 

17. “More earnest effort for the conversion of the boys in 

our Sunday-school .” 

The teacher is before the class to “ feed my lambs,” not 
to “feed my giraffes.” Whatever is done in our Sunday- 
schools to solve the boy problem, more might be done and 
needs to be done. A very great responsibility rests upon the 
teacher. Sometimes boys seem to have a very unnatural 
life in them in the Sunday-school and it serves to worry and 
annoy so much that it becomes offensive to the teacher* 
superintendent, or other members of the school; and it is 
observed by the boy and he becomes offended at them and 
leaves. Lack of interest in the boys is alienating. Boys are 
boys, I know, but they are the only material we have out of 
which to make men. They are like axes, need tempering 
and grinding. The ax that is hardest to sharpen and temper 
usually carries its edge the longest. 

An old bachelor once wrote : 

"A boy will eat, and a boy will drink, 

And a boy will play all day ; 

But a boy won’t work, and a boy won’t think. 

For a boy isn’t built that way.” 

Now we wouldn’t think anything of such a couplet if it 
were written by an old maid, but an old bachelor ought to 
know better. It is a gracious privilege to feed a boy, such a 


FOUR MORE REMEDIES. 


143 


privilege as an old bachelor cannot appreciate. He usually 
has a wonderful appetite and, figuratively speaking, he eats 
like a saw mill. But don’t be alarmed; that is not a bad 
symptom. He does everything else likewise. Indeed some¬ 
times he makes you think that he is a buzz saw, or a whole 
planing mill. To be candid, that is in his favor. If he has 
any work to do it is done the same way, and as for his think¬ 
ing, he is always at it. You can’t keep him from it any 
more than you can stop a cyclone. Mr. B. F. Jacobs says: 
“It is an outrage to try to stop a boy from thinking. Why, 
that is our business to try to train their thoughts. Our 
business is to help them to think. Our business is to teach 
them how to think, for if we can make them think right, we 
need not worry ourselves about their living right. That is 
what God says. Remember the fifty-fifth of Isaiah, ‘ My 
thoughts are not your thoughts, neither are my ways your 
ways, saith the Lord. ’ That is to say, if we thought as God 
thinks, we should walk as God walks.’’ And then he 
remodels the foregoing couplet: 

“A boy must eat, and a boy must drink, 

And a boy must play each day ; 

For a boy will work, and a boy will think, 

For a boy is built that way.” 

But his thinking must be directed. The philanthropic 
old colored preacher said to his audience : “De Bible says, 
deah breddern, dat ef yo’ bring up a chile in de way he 
should go, wen he’s old he will not depart frum it; an’ I mote 
add dat de same rule holds good, only in a stronger fashion, 
wen yo’ bring him up in de way dat he shouldn’t go.” We 
are to direct the thinking of the boy. As long as a boy 
thinks right he’ll go right. Right thinking: right living; 
right results; a glorious immortality. “As a man thinketh 
in his heart, so is he.” Save the boy! Teach him what and 
how to think. 


144 


TEN MINUTE CHAPTERS. 


CHAPTER XXVI. 

YOUNG MEN’S SUNDAY EVENING CEUB. 

18. The Eighteenth Remedy. 

The church bell rings on Sunday just as loudly for men 
as for women. He that hath ears to hear, let him hear. 

In these latter days it has become absolutely necessary 
to go out into the highways and hedges, and compel men to 
the church—by urgent invitation, by special attractions, by 
much persuasion, by organized efforts, by strategic skill. 

The advice that is given urging more prayer and thought 
put into the general services is good. When men go to 
church and are givfcn a soup-bone, they may not return. If 
they do return and are given another soup-bone, they begin 
to say: “We’ll hunt another boarding place.” Now and 
then you find a man who would as soon have a soup-bone as 
anything; perhaps he even likes them and coutinues to 
come, but ordinarily men grow tired of that kind of diet. 

Who shall put prayer and thought into the services ? It 
may be the people are forgetful that they are under 
obligation to pray and think for the general services 
of the church. Of course the preacher will, but the people 
must, also. That is a cold, dry, formal, lifeless, uninviting, 
spiritless church where the preacher is the only one who 
prays and thinks for the glory of God. 

An attractive preacher is a good thing, but an attractive 
church is a better thing. The need of the present, in all our 
local church work, is a drawing church. A church that 


Y. M. S. E. CLUB. 


145 


neither prays for its own spiritual uplift and development, * 
nor thinks for its own good, but leaves that phase of the 
work to the pastor, is a church void of attractive and drawing 
power. The church that loves, and sympathizes, and fellow¬ 
ships, and prays, and organizes itself for effectiveness, and 
puts thought into its work, becomes a magnetic power and 
possesses drawing influences. 

The Sabbath feasts and mid-week services should be pre¬ 
pared by the pastor and people. To put it in another way : 
It should be prepared by the church-at-work and by it carried 
into effect. The pastor should not be alone in arranging 
this work nor in carrying it out. The church-at-work should 
prepare and invite : “Come ; for all things are now ready.” 

You have followed me with patience and interest as I 
have presented these papers. I have no apology to make for 
the long and tedious discussion, only, there is a great need 
of men in Christian work. But hear me in this also. I have 
been deeply interested in another phase of remedies. It is a 
practical method of putting prayer and thought and work 
into our churches so as to draw men and others into 
Christian activity. It is another club. Perhaps you may 
have an antipathy for clubs, but I do not care so much what 
you call it, so it does the work, and draws and saves men. It 
is called the “Young Men’s Sunday Evening Club. ” Though 
it is a “Young Men’s Club,” it has no age limit. It is called 
a “Sunday Evening Club,” because it works particularly for 
and through the Sunday evening service. 

If you would like to know of any churches wherein such 
organizations exist, I might refer you to Rev. William 
Williamson, of Canton, Ohio, who has such a club which 
bears the name, ‘‘ Young Men’s Council.” He commends it 
in the most enthusiastic way. 

Rev. John Faville, of Appleton, Wisconsin, speaks 
encouragingly of his “Young Men’s Sunday Evening Club,” 


146 


TEN MINUTE CHAPTERS. 


which celebrated its first anniversary in February, 1893. He 
says he seldom preaches more than fifteen minutes; tries to 
put the contents of a thirty minute sermon into that. They 
use regularly printed programmes in their services. 

At the “ Head of the Lakes,” Duluth, Rev. Edward M. 
Noyes, is pastor of Pilgrim church. He has had a young 
men’s club for more than two years. He says: ‘ ‘ The primary 
object of this club is to make the Sunday evening service 
interesting and effective. It also aims to promote the mutual 
acquaintance of the men of the congregation, and to further 
their social and intellectual culture. It invites as members 
all who may attend the services who are not already enlisted 
in other churches. The only condition of membership is 
the payment of one dollar. It is expected, however, that all 
members will serve on committees when appointed. All 
committees are changed monthly.” On one of their printed 
programs is this notice: ‘‘The club extends a cordial wel¬ 
come to all strangers and others without a church home, and 
the invitation committee will be glad to meet any such and 
introduce them to the pastor. ‘A man that hath friends 
must show himself friendly.’” 

At Emporia, Kansas, Rev. Pears Pinch has recently 
organized such a club. He reports it very promising. 
Wherever this plan of work has been adopted it has proven 
a valuable stimulus in drawing men into the church services 
and into religious activities. 

It might be of interest right here to give the constitution 
that is usually adopted. It can do no harm and may result 
in good. It may stimulate to greater activity and effective¬ 
ness. I have never tried this plan, but it commends itself to 
me, and I shall hold it under consideration with a view to 
organization. 


Y. M. S. E. CLUB . 


147 


The following is the constitution : 

ARTICLE I.—NAME. 

The name of this organization shall be the.of. 

ARTICLE ii.—OBJECTS. 

Its primary object shall be to increase the interest and 

effectiveness of the Sunday evening service of.church 

in., and in connection with this to promote the mutual 

acquaintance and further the welfare of the young men of 
the congregation. 

ARTICLE III.—MEMBERSHIP. 

A fee of one dollar shall be asked of all who join this 
club, and payment thereof shall constitute membership. It 
is expected that all members shall serve on committees when 
appointed. 

ARTICLE IV.—OFFICERS 

The officers of the club shall be a president, vice- 
president, secretary and treasurer, who shall hold their office 
for three months. 


ARTICLE v.—COMMITTEES. 

The president shall appoint the following committees, 
each of which shall serve one month: 

ist. A committee on worship, who, with the pastor, 
shall furnish the general plan for each evening service by 
way of sermon, responsive service and hymns. 

2d. A committee on music, who, with the organist and 
choir director, shall see that the evening service is provided 
with appropriate vocal and instrumental music. 

3d. A committee on printing and announcements, whose 
duty it shall be to see that the evening service is sufficiently 
advertised and supplied with programs. 




148 


TEN MINUTE CHAPTERS. 


4th. A committee on ushers and collectors, who shall 
see that the evening service is provided with these officers. 

5th. A committee on invitation, whose duty it shall be 
to invite strangers and non-attendants of any church to the 
evening service, and who shall also act as a reception and 
vestibule committee. 

6th. A social committee, whose business it shall be to 
plan for the social interests of the club, apart from the 
Sunday evening service. 

8th. A literature committee, whose duty it shall be to 
maintain the exchange table, and to forward papers and mag¬ 
azines to mines, lumber camps, etc. 

8th. A finance committee, of which the treasurer shall 
be chairman, whose duty it shall be to provide for the extra 
funds necessary to the success of the work of the club. 

9th. A committee on membership, whose duty it shall 
be to secure new members. 

ARTICLE VI.—MEETINGS. 

Regular meetings shall be held on the last Monday 
evening of each month in the church parlors. Special 
meetings may be called by the president. 

ARTICLE VII.—AMENDMENTS. 

This constitution may be amended by a two-thirds vote 
of those present, at any regularly called meeting. 

This plan of work is unique. Where it has been em¬ 
ployed the pastors are quite enthusiastic over it. Churches 
have been known to treble and quadruple their Sunday 
evening attendance at the service in the course of a year or 
two through its efficiency. Invitation cards are given out 
and cards of introduction for the invitation and vestibule 
committees. Programs are put in the hands of all who 


Y. M. S. E. CLUB . 


149 


attend service. The service is made an interesting one. It 
is followed up with a ten minute after-meeting. Ten, fifteen, 
twenty-five, or more persons are scattered through the pews, 
each of whom asks the people in a given number of pews to 
stay for the after service. As a result, frequent conversions 
are had at these meetings. As Rev. Mr. Noyes says : “The 
best thing about the club is that it sets young men at work, 
and makes their influence felt, as a body.” 1 

I have gone into work shops and looked with admira¬ 
tion at the men in organized effort. I have looked upon 
processions of men in campaigns banded together, not only 
by political principles, but in clubs, as bands, drum corps, 
lodges, flambeau clubs, and the like, and I enjoy seeing them 
in organized effort. I have seen soldiers on the march, and 
in camp, and at drill, and have always looked with pleasure, 
because they were men organized—moving in unison. I 
have attended great young men’s meetings, and there is given 
to one unspeakable pleasure in beholding pure, noble, manly, 
earnest, loyal, righteous men, who are organized for the 
betterment of humanity. 

In our local churches nothing better can be attempted 
than the banding of the men together for the purpose of 
reaching men and interesting them in our work. No reason 
presents itself why this cannot he done. And if it can be 
done, it ought to be done. And if it ought to be done, we, 
then, ought to say: “ Helped by the Holy Spirit, we will go 

to work and do it.” 

What a splendid means of grace is this club idea. 
Organized by and for men, operating through and among 
men, vitalizing the seeker and the sought, it occurs to me 
that it is one of the most commendable, useful and unique 
plans of work ever brought into the local church. All hail 
to the Young Men’s Sunday Evening Club ! 


150 


TEN MINUTE CHAP!EES. 


CHAPTER XXVII. 

dietetic and consecrative remedies. 

i 9. Let me call this remedy the dietetic remedy. IVe are 
urged to “get men to taste and see that the Lord is good. ’ ’ 

Thesaloonistsays : “Take a drink. Justtasteit. It won’t 
hurt you— It will make you feel so much better.” It may 
be your associate says: “ Come along, John, and let’s have 
a horn or two ” You protest, but he urges: “Oh, come 
along; it won’t hurt you.” You urge your protest, and he 
insists: “Come along. What’s the use of being so pious, 
and hanging on to your mother’s apron strings and your 
Sunday-school teacher’s ribbons. Be a man. You can 
take a drink and let it alone.” You yield. You yield 
again. The third time you yield. It gives a pleasant effect 
and you yield often. By and by you go of your own accord. 
Soon it becomes a habit. After a while it grows into a 
disease, and you are transformed into a toper, a drunkard, a 
convict, a lunatic, wearing the badge of disgrace, bearing the 
laurels of shame, suffering the scorn of those who introduced 
you to the cup. You have tasted and seen that “the way of 
the transgressor is hard. ” 

Our cause produces no such results. It is one of which 
we need not be ashamed. Its fruits are love, joy, peace. It 
cuts the Gordian knot of every difficulty. It solves the most 
intricate problems. It satisfies the most morbid appetite. 
We commend it to others. It is the elixer of life. Unhesi¬ 
tatingly we can urge them to try it It is capable of doing 


DIETETIC REMEDIES. 


151 


no harm, and of doing infinite good. As men are compelled 
into saloons, gambling places, and evil resorts by urgent 
invitations, over persuasions, intimidations, and cunning 
craft, we should show no less skill and zeal in drawing men 
into Christian activities. With the speed of an hart men 
rush into sin ; with the leisure and indifference of the snail 
men come crawling and sneaking out of sin with shame¬ 
facedness and remorse. I have often wondered why, and do 
not know, unless it is because of a natural tendency of human 
nature. It is the common experience of Christian workers, 
that men are, with great difficulty, persuaded to make an 
inward, experimental trial of the goodness of God. They 
can not know unless they taste for themselves. By tasting 
they may see. It is like Jonathan’s honey, enlightens 
the eyes. When a man is real hungry, a look at the table 
only enrages his appetite. He may hear others tell of the 
splendid dinner, but that simply increases his hunger. He 
may touch the bread with his hands and scent the steaming 
pudding only to madden his appetite. Nothing but “taste 
and see ’’ will satisfy that hunger. Faith is the soul’s taste. 
No one ever tested the Ford by their confidence but found 
him good, and they were blessed. 

Some of you, perhaps, can remember when the tomato 
was thought to be poisonous and unfit for use. Being a 
native of tropical America it was a long while before its 
splendid qualities were discovered. It was found easy of 
cultivation in the temperate regions and was accordingly 
brought into general use for sauces, catsup, preserves, con¬ 
fectionery and pickles. Indeed, so general has its use 
become that they appear with almost every dish in Italy, 
and the use of them is rapidly increasing in different 
countries. The tomato was of no value until by tasting it 
was found to be palatable and nourishing. Of what use can 
the word of the Ford be unto a man if he will not taste ? He 


152 


TEN MINUTE CHAPTERS. 


can never tell of its richness and value. It is only after 
feeding upon, and receiving strength from, and stimulating 
hope through, and finding blessed encouragement in, the 
word that one is able to exclaim: “How sweet are thy 
words unto my taste ! yea, sweeter than honey to my mouth.” 

Without knowing, men charge God with being an hard 
master, austere and cruel, reaping where he had not sown 
and gathering where he had not strown. They declare : “It 
is a fearful thing to fall into the hands of the living God.” 

God is not cruel, nnkind, hard, unjust. He is long 
suffering, gentle, full of mercy and compassion. The testi¬ 
mony of multitudes is that his yoke is easy and his burden 
is light. Prison walls, chains, handcuffs, filth and rags, 
premature death, give indisputable testimony that “the way 
of the transgressor is hard,” and that “the wages of sin is 
death.” Listen! Oh, hear me! “It is a fearful thing to 
fall into the hands of the living God.” He does not want 
you to tumble into his hands, but to come unto him. As a 
child comes to its parents with its requests and in its simple 
and natural way asks, he wants you to come unto him. He 
wants you to be obedient unto him. From such he withholds 
no good thing. “The Lord is good to all, and his tender 
mercies are over all his works.” “ Why boasteth thou thy¬ 
self in mischief, O mighty man ? The goodness of God 
endureth continually.” “ O taste and see that the Lord is 
good ; blessed is the man that trusteth in him.” 

Invite, urge, persuade, entreat, men to taste of the good¬ 
ness of God. Make them to see that righteousness exalteth. 
Bring them to the bread, take the bread to them. Compel 
them to eat if possible. Be as persistent in holding before 
them the bread of life, as they are in holding before one 
another the beaded decanter. The universal testimony of 
sin is: “At last it biteth like a serpent and stingeth like an 
adder.” The universal testimony of righteousness is: 


DIETETIC REMEDIES . 


153 


“They shall walk, O Lord, in the light of thy countenance’ 
in thy name shall they rejoice all the day, and in thy right¬ 
eousness shall they be exalted.” 

20. Here is the consecrative remedy , the employment of 
which will draw men unto Christ. 

The testimony of many is: “More thorough consecration 
on the part of all Christians,” is needed and is paramount in 
the final solution of this question. What is the use of con¬ 
secrating the altar if we do not consecrate the sacrifice ; or 
even a house of worship if the members of the congregation 
are not consecrated ? Devotion to principle draws men to 
that principle. If there is no principle involved in Christian 
living there is nothing to be consecrated to. Many of us 
live as if that were true, and hence our unceasing devotion 
to Christ is not a fact but a budget of cant. We do not lead 
men to Christ because we do not know the way; we can not 
point men to the Lamb of God because we do not know the 
direction. 

Much of our business is conducted as if Christian living 
should not enter the commercial circle. Ministers and 
missionaries are the only people who are expected to give a 
complete demonstration to the law of consecration. Many 
mistaken ideas are held concerning the employment of 
Christian principles in business. The merchant is just as 
much bound to sell for God, as the minister is to preach for 
him. “You have no more right to sell goods for the purpose 
of laying up money, than he has to preach the Gospel for 
the same purpose.” “You are bound to be just as pious, 
and to aim as singly at the glory of God, in selling goods, as 
he is in preaching the Gospel. And thus you are as abso¬ 
lutely to give up your whole time for the service of God as 
he is. Kvery man should serve God in his calling. The 
minister by teaching, the merchant by selling goods, the 


154 


TEN MINUTE CHAPTERS 


farmer by tilling his fields, the lawyer by serving his client, 
the physician by nursing his patient, should alike work for 
the glory of God. 

There are not a few who think God has nothing to do 
with the every day secular affairs of a man’s life. Men 
think they can do whatever they choose and it is all right. 
There is an abundance of practical atheism in our midst. 
“Rejoice, O young man, in thy youth; and let thy heart 
cheer thee in the days of thy youth, and walk in the ways of 
thine heart, and in the sight of thine eyes ; but know thou 
that for all these things God will bring thee into judgment.’’ 
A man may do much as he pleases ; he may cheat, lie, steal, 
spend his life in riotous living, destroy virtue, besmirch pure 
character, defraud, abuse, backbite, slander, oppress, or even 
murder, and escape the clutches of the law and evade justice, 
but “ know thou that for all these things God will bring thee 
into judgment.” 

Frances Ridley Havergal’s consecration hymn is very 
comprehensive, but he who consecrates his hands and 
neglects his feet; dr his lips and voice, and neglects his 
silver and gold; or his moments and intellect, while his 
will-power is left to itself; he who refuses “every pow’r 
as thou shalt choose,” and will not say, 

“Take myself, and I will be 
Ever, only, all for thee,” 

does not know what a full and complete consecration means. 
Sham consecration is deceptive and disgusting, but there is 
a beauty and a glory which surrounds heroic devotion that is 
peculiarly inviting. 

Christianity is a life, not a trade. It is doing as the 
workingman in the Liverpool meeting said: “I used to be 
an * odd job Christian,’ but now I am working on full time.” 
True consecration says as Dr. Mason’s converted boatman 
said, when he was wanted to go to one of Burmah’s war-like 


DIETETIC REMEDIES. 


155 


tribes : “No, teacher; I will not go for four rupees a month ; 
but I will go for Christ .” It is keeping one’s self out of 
sight, as the little ragged Scotch urchin said to the gentle¬ 
man: “The fishTl na catch sir, as lang as ye dinna keep 
yerself oot o’ sight.” Keep self out of sight; keep Christ 
always in view. The philosophy of the New Testament is 
that if you would exalt self and keep self always before the 
people and be constantly lifting self up to view, you should 
be cast down ; but if Christ was held up you should be lifted 
up. Complete consecration is not lifting one’s self up to 
view, but Christ. When a man lifts himself up, he is lifting 
himself out from under himself and he falls. 

The sweetness of the clover attracts the bee. The beauty 
of the lily solicits applause. The gentleness of the horse 
commands love for him. The obedience of the dog secures 
admiration. A Christlike character wins affection. If we 
would win men to Christ, we must find Christ for ourselves 
and live close to him. 

“Consecrate me now to thy service, I,ord, 

By the pow’r of grace divine ; 

L,et ray soul look up with a steadfast hope, 

And my will be lost in thine.” 


156 


TEN MINUTE CHAPTERS. 


CHAPTER XXVIII. 

HORTATIVE REMEDIES. 

21. This is the pulpit remedy. The minister should 
mould the people, and not the people the minister. 

We are the clay; God is the potter; and we all are the 
work of his hands. But God works through human instru¬ 
mentalities, when he works for man. First of all stands the 
preacher of the word. He is to teach, warn and lead the 
people. He is God’s divinely commissioned potter. He is to 
mould and fashion his people. He is to create healthful sen¬ 
timent. He is to direct their thinking. He is to point out 
their dangers. He is to “cry aloud and spare not.’’ Great 
is his responsibility. 

But his being a minister does not relieve him of his 
humanity. And while he is human he is exposed to tempta¬ 
tions. Being tempted there is probability that he will 
blunder a good deal, and there is a possibility of his falling. 
In the light of these facts, which are undeniable, I here set 
forth some hortative remedies which have been brought out 
by my correspondents. I call them hortative because they 
exhort the exhorter. 

This remedy, as I shall discuss it, is seven-fold. Any 
preacher lacking in any one of these particulars is seriously 
at fault. 

a. “Preach Christ, positively, to men, by men of prayer.” 

What a need! Christ is the magnet. He should be held 
up in his humanity and in his divinity. He is the way, the 


HORTATIVE REMEDIES. 


157 


truth, the life. He should be held up in reality and in a pos¬ 
itive way ; not as a good man, nor a great man, nor man at 
his acme ; not in an idle fancy, nor in hallucinations, nor in 
visionary notions ; but held up as God’s greatest gift and 
man’s greatest need. 

Who are to do this ? The Lord’s annointed. Men of 
prayer. Men who believe. Men who are fully won 
to Christ. Men who have cast all at his feet nothing 
doubting. Men whose every discourse and every act of 
life, serve to demonstrate their divine commission. Men 
who will preach Christ to and not at men. 

b. “ Preach the whole Gospel .” 

The preacher is to know his people, and he is to know 
the Gospel. He can not preach all the Gospel at one effort, 
and he cannot meet all the needs of his congregation in a 
single sermon He must be content to treat one phase of the 
Gospel at a time, and, in order to do that well, he must under¬ 
stand what part of the Gospel is most needed by his people. 
The administration of certain needed portions of the word 
may cause him to tremble, but the spiritual life of many in 
his congregation may be imperiled if he neglects to give it. 
The whole Gospel is necessary to the full equipment of every 
Christian soldier; it is equally necesssry in training for 
active service; field duty demands it. The preacher dares 
not shun to declare unto his people “ all the counsel of God.” 
Why ? The Lord gave him the following orders, which are 
irrevocable: “O son of man, I have set thee a watchman 
unto the house of Israel; therefore thou shalt hear the word 
at my mouth, and warn them fropi me. When I say unto 
the wicked, O wicked man, thou shalt surely die; if thou 
dost not speak to warn the wicked from his way, that wicked 
man shall die in his iniquity; but his blood will I require at 
thine hand. Nevertheless, if thou warn the wicked of his 


358 


TEN MINUTE CHAPTERS. 


way to turn from it; if he do not turn from his way, he shall 
die in his iniquity ; but thou hast delivered thy soul.” Obe¬ 
dience to these orders, alone, will secure for him, “Well 
one, good and faithful servant.” 

c. “ The plain direct preaching of Gospel truth that will 
reach those within the church as well as those without .” “ We 
must have a Gospel and ministry that will go to the people to 
help them and lift them up." 

When the Gospel is presented in rhetoric style, with 
elocutionary display, exhibiting familiarity with the lore of 
the world, then it is that the preaching of the Gospel is 
foolishness. But, when the preacher, with unchained hands, 
loosened feet, free eyes, a loving heart, a ready tongue, 
declares unto the people the burden of his soul made heavy 
with the message of God, in a plain and simple way, he can 
not fail to stir the hearts of the people within and without his 
fold. That minister and that Gospel will descend to the people 
and that minister and that Gospel will lift the people up. 

d. “ Short practical sermons that appeal to the reason .” 

Much has been said about long sermons and in favor of 
short sermons. Generally speaking, long sermons have 
fallen into disrepute. Concentrated wisdom is preferable. 
Maple sap is good, but when you want sugar you do not want 
sap. In other words, the sugar is concentrated sap. Church 
services are not to burden the people with a conglomeration 
of undigested notions that occurred to the parson the pre¬ 
vious week. I have heard sermons that reminded me of a 
child I saw afflicted with hydrocephalus—it was all head and 
but little body ; it died. Then, again, I have heard sermons 
that seemed to be all tail, a series of anecdotes, applicable 
nowhere; they had better never have been born. Then I 
have heard sermons which made me think that the parson had 


HORTATIVE REMEDIES. 


159 


never had anything to eat but heads and tails. As a rule, we 
try to have the heads and tails cut off of all the meat that 
conies to our table. Horns and hoofs make good glue, 
and the preacher who offers horns and hoofs to his congre¬ 
gation will very soon make empty his pews, because one 
dose of glue is about all the average congregation can stand, 
and the rest of the time they are conspicuously absent. The 
Christian religion is a reasonable religion ; and though it 
may have a frame-work that it is indigestible, it abounds in 
delicacies and substantials. Short sermons; practical sermons; 
substantial sermons; dehorned sermons; well digested ser¬ 
mons; divinely dictated sermons; natural sermons; reasonable 
sermons; sermons prepared under the light of him who is 
light, and preached with the power of him who is power, are 
the sermons the people need and the Holy Spirit would seem 
to indicate. 

e. “ Take a personal interest in them and feed them when 
they attend. ’ ’ 

The sheep follow the shepherd from a two-fold reason— 
the shepherd shows he is interested in the sheep and feeds 
them. There are many ways in which the pastor may exhibit 
his interest in his flock—they are describable and inde¬ 
scribable. In all cases it should be done in the most natural 
way. Overdrawn efforts to interest are detectable, and instead 
of drawing men, repulse them. Men will follow for loaves 
and fishes. They want something palatable and digestible. 
They must be fed. And as they sit at the table they must be 
brought to feel that the host is deeply interested in them, 
or else they will forsake his wholesome food and seek food 
elsewhere. 

f. “ Preach a manly Gospel adjusted to the thought of 
the Nineteenth Century ”—of the NO IV. 

We have been charged with being ancient. Others have 
said that the older was our subject the better we liked it. 


360 


TEN MINUTE CHAPTERS. 


Our Gospel should not be a pre-historic, mythical compound 
in which we delighted ourselves, and wondered why reason¬ 
able men were not interested in it. 

It is a living Gospel given to a dying world, which, if it 
takes, willjproduce life. It is an adjustable Gospel, meeting 
the needs of all classes in all ages. Our efforts often pro¬ 
duce a strange rigidity and inflexibility which seems very 
unnatual to others, and which does not belong to the Gospel. 
I do not mean we should bend, warp, twist and contort it into 
our own whimsical notions and stubborn wills. But, new 
conditions of life are ever arising in the commercial, politi¬ 
cal and social world. Men must be taken as they are, and as 
the Gospel finds them. It would be foolish for the mission¬ 
ary to demand the heathen to adjust himself to the Gospel, 
but his business is to take the adjustable Gospel to the 
heathen and let that Gospel do its own good work. The 
ministers of Christendom have precisely the same work to 
perform. All they can do is to adjust the Gospel to the age 
in which they live and classes with whom they are privileged 
to labor. The unnatural piety demanded by many ministers 
and churches, fails to be winsome. The unnatural, inde¬ 
scribable, very demonstrative, and often unreasonable 
application put upon, “Ye must be born again,’ * takes all the 
simplicity and sweetness and beauty out of the “ new birth.” 
Our Gospel has no bleared eyes; is not affected with any 
nostalgic symptoms ; is not dyspeptic. It is a reasonable, 
manly Gospel, and to reasonable, manly men it is, in all its 
parts, adjustable, and it should be preached in a reasonable, 
manly way. To do this, the minister must be a student of 
the times in which he lives, and must acquaint himself with 
the thought-life of his people. 

g. “Set the pulpit on fire." Yes , and keep it on fire. 

Jehovah commanded the priests, saying: “The fire 
shall ever be burning upon the altar, it shall never go out.” 


HORTATIVE REMEDIES. 


161 


Much rests upon the pastor. The amount and heat of the 
fire is dependent upon him. If he sleeps, grows indifferent, 
provides no fuel, leaves the work to a committee, does not 
constantly look after the fire, it may go down and out, and 
he be left in a cold, frosty, heartless and lifeless parish, and 
by and by the whole parish will congeal into an iceberg. 
Fire up! fire up! Warm up the altar. Make comfortable 
and inviting the holy place. Get the ice out of the mains 
and the icicles off of the pews. Warm up the sanctuary and 
radiate heat in the community. There is no use preaching 
the Gospel to an icicle or to a refrigerator. Fire up ! and get 
the frost out of the sensibilities of the people, and then they 
will begin to cry for mercy. A benumbed man does not 
realize his condition, much less his need. Poke up the fire! 
Take out the cinders ! Put on more fuel! Fire up! Fire up! 
Warm up the community for miles around ! And when you 
see the people beginning to squirm, and work their limbs, 
and rub their hands, and mop their faces, and cry aloud, 
then administer to them the oil of gladness and the bread of 
life. What I say unto one, I say unto all. “Set the pulpit 
on fire,” and keep it on fire. 

A pure, loving, sympathetic, firm, courageous, manly, 
common-sensed, studiously-inclined, fully-won, called-of- 
God, well-prepared, full-of-faith, much-in-prayer, fervent-in- 
spirit, serving-the-Lord, this-one-thing-I-do, herald-of-tlie- 
cross, preacher cannot help but win men to the church 
and to our Christ; and: “There shall not any man be able 
to stand before thee all the days of thy life; as I was with 
Moses, so I will be with thee ; I will not fail thee nor forsake 
thee.” That man will mould the people and evangelize men. 


162 


TEN MINUTE CHAPTERS . 


CHAPTER XXIX. 

REGENERATIVE REMEDY. 

22. This is the solid rock remedy. Whatever may be said 
of many of the foregoing remedies , this is the remedy of 
remedies. 

Many of the suggestions offered may appear to some 
minds as alleviative remedies, and to my own mind some of 
them are purely alleviative and not curative; but this 
one is both, for what is curative is alleviative. And 
what is alleviative, may sometimes be a curative, but in 
most cases is not. In the medical profession most remedies 
belong to this class. The attempt is simply made to assist 
nature. If the vitality of the patient is so reduced that 
nature cannot rally to the support of the patient, then there 
is no remedy either curative or alleviative and the patient 
must die. 

Human nature is sick. It demands a physician. It is 
hard enough to persuade men to believe it. “They have all 
gone astray.” “Their righteousness is as filthy rags.” 

Can men be sick and not know it ? In physical life 
there are but few who are free from all ailments and enjoy 
perfect health. Have you not seen the strong man, who 
boasted, it may be, of his perfect stature, cut down in a day, 
and not by violence either, but by subtle, cunning disease. 

Men are spiritually sick. They don’t know what to do. 
Infidelity is suggested; but infidelity offers no hope and 
leaves the patient to die. Materialism is suggested ; but, in 
as much as it believes life is the result of organism and that 


REGENERATIVE REMEDY. 


163 


with the dissolution of the organism life ceases, it too has 
nothing to offer beyond the tomb. Pantheism is suggested ; 
but, in as much as God is everything, and everything is God, 
destroying the personality of God, there being no personal 
Father and hence no personal children, no relief comes from 
this source. Agnosticism is advised; but it offers no cer¬ 
tainties ; it says : “There may be, I do not know.” Atheism 
is counseled; but it says: “There is nothing beyond; no 
God; nothing but law.” No one thinks of asking the tomb 
for information, for all seem to know that it is but a great 
dead house. At last to nature you are sent; but while it 
teaches there is a God, its best light seems to indicate 
nothing better for man than mortality. Men have fled to 
isms and schisms, but the schisms and isms are no better 
than the leprosy, yellow fever or cholera. If men were to see 
themselves as they are, they would cry aloud in bitterness . 
“ My soul is sick ! ” 

Now what is the remedy ? I give it in the three state¬ 
ments of as many correspondents. 

1. “Nothing better than to repent and believe.” 

2. “ Men might be gotten as secret societies, or clubs 

> 

or business interests get them, but the church must get them 
only by a changed heart.” 

3. “I suggest no remedy unless it would be possible to 
have the men ‘ born again.’ ” 

Whatever the definitions to repentance may be, it is the 
soul’s turning toward God. It turns because it believes. It 
believes and it turns. The heart is changed ; not in its sub¬ 
stance, nor in its faculties ; not in its nature, nor in its metal; 
but it is changed in effects, in its principle, in its direction of 
the affections, in its motives, desires, actions, conduct. It is 
changed into the image of God. ( Col. 3 : i°. ) Our moral 
liknesses are transformed into that perfect image “from 
glory to glory.” “ Old things are passing away.” They are 


164 


TEN MINUTE CHAPTERS. 


not daubed over and then varnished, but “passing away.’’ 
It is “ putting off the old man, and putting on the new,” by 
transformation. It is not changing the strings of the viol 
but the tune. It rectifies the heart; it refines the soul ; it 
gives new sight to the old eyes; it furnishes new life to the 
old body ; it supplies new light to the old understanding. It 
is not patching degenerate and polluted nature but sup¬ 
planting it with the Spirit of God the same as light 
supplanteth darkness; for where light enters darkness can 
not abide. 

“If we. walk in the light, as he is in the light, we have 
fellowship one with another, and the blood of Jesus Christ 
his Son cleanseth us from all sin ” This remedy implies 
walking in the light. When men love darkness rather 
than light, it is because their deeds are evil. If a tree is 
known by its fruits, certainly a man is known by his deeds* 
Men of evil deeds, who are walking in the darkness, are not 
seeking to become deacons and elders in the church. 
While “grievous wolves” creep into the churches unawares, 
it seems to be a patent fact that men do not creep in 
unawares. There is a reason. The church is light. It dis 
covers evil deeds. If a man whose deeds are evil comes in 
sight of the light of the church, he is exposed. The church 
is a mirror of righteousness. Men of the world cannot 
endure the sight of themselves. In the church they feel ill 
at ease. Unrest seizes them. They themselves know they 
are not fit subjects to become members of the church, and 
they possess too much selfish pride to confess their sins and 
to turn from them unto righteousness. 

It is a philosophic fact that light fellowships light and 
darkness fellowships darkness. Men fellowship the world 
instead of the church because they are worldly. The church 
is in the world but not of the world. - Most men are both in 
the world and of the world, and in as much as they can not 


REGENERATIVE REMEDY. 


165 


bring the world into the church with them they prefer to 
remain a part of the world. Does the blood of Jesus Christ 
his Son cleanse them from all sin ? I trow not. They will 
not crucify the flesh with the affections and lusts thereof. 

The doctrine of regeneration may not seem agreeable, 
but it is the gateway into the kingdom. If I understand the 
instruction given to Nicodemus there is no other gateway. 
“Ye must be born again.” Corrupt and degenerate nature 
is not acceptable in the sight of God. “Who shall ascend 
into the hill of the Lord ? He that hath clean hands and a 
pure heart.” Then, Lord, “wash me thoroughly from mine 
iniquity and cleanse me from my sin.” 

Men are loaded down with excuses; they have burdened 
themselves with objections ; they delight in criticism ; many 
of them carry fingers of scorn; they crucify the despised and 
rejected Nazarene afresh and put him to an open shame; 
though not in words, yet practically, they say: “Away 
with your church, and your liturgy, and your psalmsody, and 
your ministry; depart out of our borders; we will have 
nothing to do with them.” 

Not so with a man whose love of sin has been destroyed. 
He has been healed of it. He enjoys spiritual blessing. His 
pride and self-sufficiency has been eradicated. He lives for 
the glory of God. The observance of religious ordinances 
are a delight to him. The peals of the church bell is music 
in his ear. Christian fellowship is manna to him. He is at 
home in the church. He is lonesome away. 

“How shall we apply this remedy,” asks one. Apply it 
every way and any way. Preach it, teach it, sing it, pray it, 
talk it, live it, and die in its full assurance. Use it as a 
medicine, apply it as a liniment, take it as a lotion, plunge 
into it. It matters not so much how you apply it, but it does 
matter whether or not you do apply it. 

Where apply it ? Where ! My brother, in your oneness 
of being, suffering a degenerate and polluted nature, it is the 


166 


TEN MINUTE CHAPTERS. 


you that must be changed. “Lord, not my feet only, but 
also my hands and my head.” “Wash me thoroughly.” 
“Purge me with hyssop.” The whole man must be reno¬ 
vated, transformed, re-created, and become a “new creature 
in Christ Jesus.” 

When men are “ born again,” social or no social, club or 
no club, parlors or no parlors, they will find the house of the 
Lord a delight, and they will demonstrate that delight by 
freeing themselves from all questionable interests, employ¬ 
ments and amusements, and by being found constant on all 
the means of grace the church affords. 

The church member who has not been “born again” is 
always uneasy. He is not sure of his whereabouts. He is 
careful about what part he takes in all social services. If 
the preacher does not preach to suit him, he is not slow to 
tell him about it. He makes a splendid critic and a poor 
prayer. He talks fluently at the political meetings, but is 
mum at the prayer meeting. 

Regeneration is a remedy for all spiritual ills. It alone 
wards off the flaming sword of Paradise. Its music is sweeter 
than the song of the sirens. When all other remedies have 
failed, it will continue effective. L,et it not be your history 
that while all other patent remedies are being tried, this, the 
elixer of life, remains untried. Men who are saved to the 
church and to Christ through this means, are usually those 
who are faithful unto the end. Men must be saved, men 
will be saved ; but it is only by regeneration. “ Marvel not 
that ye must be born again.” 


THE END. 


























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